TheBarrenFigTree

TheDoomandDownfalloftheFruitlessProfessor

byJohnBunyan

Showing,thatthedayofgracemaybepastwithhimlongbeforehislifeisended.

Thesignsalsobywhichsuchmiserablemortalsmaybeknown.

'Whobeingdead,yetspeaketh.'–Hebrews11:4

LONDON,PrintedforJ.Robinson,attheGoldenLion,

inSt.Paul'sChurchyard,1688.

EditedbyGeorgeOffor.

TABLEOFCONTENTS

AdvertisementbytheEditor.

TotheReader

TheBarrenFigTreeorTheDoomandDownfalloftheFruitlessProfessor

PropositionFirst

SignsofBeingPastgrace

PropositionSecond

ADVERTISEMENTBYTHEEDITOR

Thissolemn,searching,awfultreatise,waspublishedbyBunyanin1682;butdoesnotappeartohavebeenreprinteduntilaveryfewmonthsafterhisdecease,whichsounexpectedlytookplacein1688.Althoughwehavesoughtwith all possible diligence, no copy of the first edition has beendiscovered; we havemade use of a fine copy of the second edition, inpossessionofthatthoroughBunyanite,mykindfriend,R.B.Sherring,ofBristol.Thethirdedition,1692,isintheBritishMuseum.Addedtotheseposthumouspublicationsappeared,forthefirsttime,'AnExhortationtoPeaceandUnity,'whichwillbefoundattheendofoursecondvolume.Intheadvertisementtothattreatisearestated,atsomelength,myreasonsforconcludingthatitwasnotwrittenbyBunyan,althoughinsertedinallthe editions of his collected works. That opinion is now more fullyconfirmed,bythediscoveryofBunyan'sownlistofhisworks,publishedjust before his death, in 1688, and in which that exhortation is notinserted. Iwasalsomuchpleased to find that the same conclusionwasarrived at by that highly intelligent Baptist minister, Mr. RobertRobinson.

Hisreasonsaregivenatsomelength,concludingwith, 'itisevidentthatBunyan never wrote this piece.'[1] Why it was, after Bunyan's death,publishedwithhis 'BarrenFig-tree,' isoneof thosehiddenmysteriesofdarknessandofwickednessthatIcannotdiscover.ThebeautifulparablefromwhichBunyanselectedhis text, representsanenclosedground, inwhich,amongothers,afig-treehadbeenplanted.Itwasnotanenclosuresimilar to some of the vineyards of France or Germany, exclusivelydevoted to the growth of the vine, but a garden in which fruits werecultivated, such as grapes, figs, or pomegranates. It was in such avineyard,thusretiredfromtheworld,thatNathanielpouredouthisheartin prayer, when our Lord in spirit witnessed, unseen, these devotionalexercises, and soon afterwards rewarded him with open approbation

(John1:48).InthesesecludedpleasantspotstheEasternsspendmuchoftheir time,under their own vines or fig-trees, sheltered from theworldand from the oppressive heat of the sun–a fit emblem of a church ofChrist. In this vineyard stood a fig-tree–by nature remarkable forfruitfulness–butitisbarren.Noinquiryismadeastohowitcamethere,buttheorderisgiven,'Cutitdown.'Thedresserofthegardenintercedes,andmeansaretriedtomakeitfruitful,butinvain.Atlastitiscutdownas a cumber-ground and burnt. This vineyard or garden represents agospel church; the fig-tree amember– a barren, fruitless professor. 'Itmattersnothowhegotthere,' ifhebearsno fruithemustbecutdownandawaytothefire.

Toillustratesoawfulasubjectthistreatisewaswritten,anditisintenselysolemn. God, whose omniscience penetrates through every disguise,himselfexamineseverytreeinthegarden,yea,everybough.Woodenandearthy professor, your detection is sure; appearances that deceive theworldandthechurchcannotdeceiveGod.'Hewillbewiththeeinthybedfruits–thy midnight fruits–thy closet fruits– thy family fruits–theyconversationfruits.'Professor,solemnlyexamineyourself;'inproportionto your fruitfulness will be your blessedness.' 'Naked and open are allthingstohiseye.'Canitbeimaginedthatthose'thatpaintthemselvesdidever repent of their pride?' 'How seemingly self-denying are some ofthesecreepingthings.''Istherenoplacewillservetofitthoseforhellbutthechurch,thevineyardofGod?''Itisnottheplacewheretheworkerofiniquity can hide himself or his sins from God.'May such be detectedbeforetheygohencetothefire.Whilethereisadispositiontoseekgraceallareinvitedtocome;butwhensalvationbyChristisabandoned,thereis no other refuge, although soughtwith tears.Reader,may the deeplyimpressivelanguageofBunyansinkprofoundlyintoourhearts.Weneednosplendidangelnorhideousdemontoreveal toustherealitiesof theworld to come. 'IfwehearnotMosesand theprophets,' as set forthbyBunyaninthistreatise,'neithershouldwebepersuadedthoughonerosefromthedead'todeclarethesesolemntruths(Luke16:31).

GEO.OFFOR.

TOTHEREADER

COURTEOUSREADER,

IhavewrittentotheenowabouttheBarrenFig-tree,orhowitwill farewiththefruitlessprofessorthatstandethinthevineyardofGod.OfwhatcomplexionthouartIcannotcertainlydivine;but theparable tells theethatthecumber-groundmustbecutdown.Acumber-groundprofessorisnotonlyaprovocation toGod,astumbling-block to theworld,andablemish to religion, but a snare to his own soul also. 'Though hisexcellencymountuptotheheavens,andhisheadreachuntotheclouds,yetheshallperishforever,likehisowndung;theywhichhaveseenhimshallsay,Whereishe?'(Job20:6,7).

Now'theycountitpleasuretoriotinthedaytime.'Butwhatwilltheydowhentheaxeisfetchedout?(2Peter2:13,14).

The tree whose fruit withereth is reckoned a tree without fruit, a treetwicedead,onethatmustbe'pluckedupbytheroots'(Jude12).

O thou cumber-ground, God expects fruit, God will come seeking fruitshortly.

Myexhortation, therefore, is toprofessorsthatthey lookto it, thattheytakeheed.

The barren fig-tree in the vineyard, and the bramble in the wood, arebothpreparedforthefire.

ProfessionisnotacoverttohidefromtheeyeofGod;norwillitpalliatetherevengefulthreateningofhisjustice;hewillcommandtocutitdownshortly.

Thechurch,andaprofession,are thebestofplaces for theupright,butthe worst in the world for the cumber-ground. He must be cast, asprofane, out of the mount of God: cast, I say, over the wall of the

vineyard,theretowither;thencetobegatheredandburned.'Ithadbenbetter for them not to have known the way of righteousness' (2 Peter2:21).Andyetiftheyhadnot,theyhadbeendamned;butitisbettertogotohellwithout,thanin,orfromunderaprofession.These 'shallreceivegreaterdamnation'(Luke20:47).

If thou be a professor, read and tremble: if thou be profane, do solikewise.For if therighteousscarcelybesaved,whereshall theungodlyand sinnersappear?Cumber-ground, takeheedof theaxe!Barren fig-tree,bewareofthefire!

ButIwillkeeptheenolongeroutofthebook.ChristJesus,thedresserofthevineyard,takecareofthee,digaboutthee,anddungthee,thatthoumayestbearfruit;thatwhentheLordofthevineyardcomethwithhisaxetoseekforfruit,orpronouncethesentenceofdamnationonthebarrenfig-tree,thoumayestescapethatjudgment.Thecumber-groundmusttothewood-pile,andthencetothefire.Farewell.

GracebewithallthemthatloveourLordJesusinsincerity.Amen.

JOHNBUNYAN

THEBARRENFIG-TREE,ORTHEDOOMANDDOWNFALLOFTHEFRUITLESS

PROFESSOR

'A CERTAIN MAN HAD A FIG-TREE PLANTED IN HIS VINEYARD;ANDHECAMEANDSOUGHTFRUITTHEREON,ANDFOUNDNONE.THENSAIDHEUNTOTHEDRESSEROFHISVINEYARD,BEHOLD,THESETHREEYEARSICOMESEEKINGFRUITONTHEFIG-TREE,AND FIND NONE: CUT IT DOWN; WHY CUMBERETH IT THEGROUND? AND HE ANSWERING SAID UNTO HIM, LORD, LET IT

ALONETHISYEARALSO,TILLISHALLDIGABOUTIT,ANDDUNGIT:ANDIFITBEARFRUIT,WELL:ANDIFNOT,THENAFTERTHATTHOUSHALTCUTITDOWN.'–LUKE13:6-9.

t the beginning of this chapterwe read how some of the Jews came toJesusChrist, totellhimofthecrueltyofPontiusPilate, inminglingthebloodoftheGalileanswiththeirsacrifices.Aheathenishandprodigiousact;forthereinheshowed,notonlyhismaliceagainsttheJewishnation,butalsoagainsttheirworship,andconsequentlytheirGod.Anaction,Isay, not only heathenish, but prodigious also; for the Lord Jesus,paraphrasing upon this fact of his, teacheth the Jews, that withoutrepentance'theyshouldalllikewiseperish.''Likewise,'thatisbythehandandrageoftheRomanempire.Neithershouldtheybemoreabletoavoidthestroke,thanwerethoseeighteenuponwhomthetowerofSiloamfell,and slew them(Luke 13:1-5).The fulfillingofwhichprophecy, for theirhardness of heart, and impenitency, was in the days of Titus, son ofVespasian,about fortyyearsafter thedeathofChrist.Then, I say,weretheseJews,andtheircity,bothenvironedroundoneveryside,whereinboth they and it, to amazement, weremiserably overthrown. God gavethemswordand famine,pestilence andblood, for their outrage againsttheSonofhislove.Sowrath'cameuponthemtotheuttermost'(1Thess2:16).[2]

Now, to prevent their old and foolish salvo, which they always had inreadiness against such prophecies and denunciations of judgment, theLord Jesus presents them with this parable, in which he emphaticallyshows them that their cryofbeing the templeof theLord, andof theirbeing thechildrenofAbraham,&c., and theirbeing thechurchofGod,would not stand them in any stead. Aswho should say, Itmay be youthink to help yourselves against this my prophecy of your utter andunavoidableoverthrow,by the interestwhichyouhave inyouroutwardprivileges.Butallthesewillfailyou;forwhatthinkyou?'Acertainmanhad a fig-tree planted in his vineyard, and he came and sought fruitthereon, and found none.' This is your case! The Jewish land is God'svineyard; I know it; and I know also, that you are the fig-trees. Butbehold, there wanteth the main thing, fruit; for the sake, and inexpectationofwhich,hesetthisvineyardwithtrees.Now,seeingthefruit

isnotfoundamongstyou,thefruit,Isay,forthesakeofwhichhedidatfirstplantthisvineyard,whatremainsbutthatinjusticehecommandtocutyoudownasthosethatcumbertheground,thathemayplanthimselfanothervineyard?'Thensaidheuntothedresserofhisvineyard,Behold,thesethreeyearsIcomeseekingfruitonthisfig-tree,andfindnone;cutitdown,whycumberethittheground?'Thisthereforemustbeyourend,although you are planted in the garden ofGod; for the barrenness andunfruitfulnessofyourheartsandlivesyoumustbecutoff,yea,rootedup,andcastoutofthevineyard.

Inparablestherearetwothingstobetakennoticeof,andtobeinquiredintoof them that read. First, Themetaphorsmadeuse of. Second,Thedoctrineormysteriescouchedundersuchmetaphors.

Themetaphorsinthisparableare,1.Acertainman;2.Avineyard;3.Afig-tree,barrenor fruitless;4.Adresser;5.Threeyears;6.Digginganddunging,&c.

Thedoctrine,ormystery,couchedunderthesewordsistoshowuswhatisliketobecomeofafruitlessorformalprofessor.For,1.BythemanintheparableismeantGodtheFather(Luke15:11).2.Bythevineyard,hischurch(Isa5:7).3.Bythefig-tree,aprofessor.4.Bythedresser,theLordJesus.5.Bythefig-tree'sbarrenness, theprofessor's fruitlessness.6.Bythethreeyears,thepatienceofGodthatforatimeheextendethtobarrenprofessors.7.Thiscallingtothedresserofthevineyardtocutitdown,isto show the outcries of justice against fruitless professors. 8. Thedresser's interceding is to showhow theLordJesus steps in, and takeshold of the head of his Father's axe, to stop, or at least to defer, thepresent execution of a barren fig-tree. 9. The dresser's desire to try tomakethefig-treefruitful,istoshowyouhowunwillingheisthatevenabarrenfig-treeshouldyetbebarren,andperish.10.Hisdiggingaboutit,anddungingofit,istoshowhiswillingnesstoapplygospelhelpstothisbarrenprofessor,ifhaplyhemaybefruitful.11.Thesuppositionthatthefig-tree may yet continue fruitless, is to show, that when Christ Jesushathdoneall, therearesomeprofessorswillabidebarrenand fruitless.12.Thedeterminationuponthissupposition,at last tocut itdown, isacertain prediction of such professor's unavoidable and eternal

damnation.

But to take thisparable intopieces, and todiscoursemoreparticularly,thoughwithallbrevity,uponallthepartsthereof.

'AcertainMANhadafig-treeplantedinhisvineyard.'

TheMAN, I told you, is to present us with God the Father; by whichsimilitudeheisoftensetoutintheNewTestament.

Observethen,thatitisnonewthing,ifyoufindinGod'schurchbarrenfig-trees, fruitless professors; even as here you see is a tree, a fruitlesstree,a fruitless fig-tree inthevineyard.[3]Fruit isnotsoeasilybroughtforthasaprofessionisgotinto;itiseasyforamantoclothehimselfwitha fair show in the flesh, toword it, andsay,Be thouwarmedand filledwiththebest.Itisnohardthingtodothesewithotherthings;buttobefruitful,tobringforthfruittoGod,thisdothnoteverytree,nonoteveryfig-tree that stands in the vineyard of God. Those words also, 'Everybranch in me that beareth not fruit, he taketh away,' assert the samething(John15:2).TherearebranchesinChrist,inChrist'sbodymystical,whichishischurch,hisvineyard,thatbearnotfruit,whereforethehandofGodistotakethemaway:Ilookedforgrapes,anditbroughtforthwildgrapes, that is, no fruit at all that was acceptable with God (Isa 5:4).Again,'Israelisanemptyvine,hebringethforthfruituntohimself,'noneto God; he is without fruit to God (Hosea 10:1). All these, with manymore,showusthetruthoftheobservation,andthatGod'schurchmaybecumberedwithfruitlessfig-trees,withbarrenprofessors.

HadaFIG-TREE.

AlthoughtherebeinGod'schurchthatbebarrenandfruitless;yet,asIsaid,toseeto,theyareliketherestofthetrees,evenafig-tree.Itwasnotanoak,norawillow,norathorn,norabramble;butaFIG-TREE.'theycomeuntotheeasthepeoplecometh'(Eze33:31).'Theydelighttoknowmy ways, as a nation that did righteousness, and forsook not theordinance of their God. They ask ofme the ordinances of justice, theytake delight in approaching to God,' and yet but barren, fruitless, and

unprofitableprofessors(Isa58:2-4).Judasalsowasoneofthetwelve,adisciple,anapostle,apreacher,anofficer,yea,andsuchaoneasnoneoftheelevenmistrusted,butpreferredbefore themselves,eachonecryingout, 'Is it I? Is it I?' (Mark 14:19). None of them, as we read of (John6:70),mistrustingJudas;yetheinChrist'seyewasthebarrenfig-tree,adevil,afruitlessprofessor.Thefoolishvirginsalsowentforthoftheworldwiththeother,hadlamps,andlight,andwereawakenedwiththeother;yea,hadboldnesstogoforth,whenthemidnightcrywasmade,withtheother;andthoughtthattheycouldhave lookedChrist intheface,whenhesatuponthethroneof judgment,withtheother;andyetbutfoolish,butbarrenfig-trees,butfruitlessprofessors.'Many,'saithChrist,'willsayuntomeinthatday,'thisandthat,andwillalsotalkofmanywonderfulworks; yet, behold, he finds nothing in them but the fruits ofunrighteousness (Matt 7:22,23). They were altogether barren andfruitlessprofessors.

Hadafig-treePLANTED.

ThiswordPLANTEDdothalsoreachfar;itsupposethonetakenoutofitsnaturalsoil,orremovedfromtheplaceitgrewinonce;onethatseemedtobecalled,awakened;andnotonlyso,butbystronghandcarriedfromthe world to the church; from nature to grace; from sin to godliness.'ThouhastbroughtavineoutofEgypt; thouhastcastout theheathen,andplantedit'(Psa80:8).Ofsomeofthebranchesofthisvinewerethereunfruitfulprofessors.

It must be concluded, therefore, that this professor, that remainethnotwithstandingfruitless, is,astotheviewandjudgmentofthechurch,rightlybroughtinthither,towit,byconfessionoffaith,ofsin,andashowof repentance and regeneration; thus false brethren creep in unawares![4]All these things thisword planted intimateth; yea, further, that thechurchissatisfiedwiththem,consentstheyshouldabideinthegarden,andcounteththemsoundastherest.ButbeforeGod,inthesightofGod,theyaregracelessprofessors,barrenandfruitlessfig-trees.

Therefore it is one thing to be in the church, or in a profession; andanother to be of the church, and to belong to that kingdom that is

preparedforthesaint,thatissoindeed.Otherwise,'Beingplanted,shallitprosper?shallitnotutterlywither,whentheeast-windtouchethit?Itshallwitherinthefurrowswhereitgrew'(Eze17:10).

Hadafig-treeplantedinHISvineyard.

InHISvineyard.Hypocrites,with rottenhearts, arenot afraid to comebeforeGodinSion.Thesewordsthereforesuggestuntousaprodigiouskind of boldness and hardened fearlessness. For what presumptionhigher, andwhatattemptmoredesperate, than for aman thatwantethgrace,andthetrueknowledgeofGod,tocrowdhimself,inthatcondition,intothehouseorchurchofGod;ortomakeprofessionof,anddesirethatthenameofGodshouldbecalleduponhim?

ForthemanthatmakethaprofessionofthereligionofJesusChrist,thatmanhath,asitwere,putthenameofGoduponhimself,andiscalledandreckonednow,howfruitlesssoeverbeforeGodormen,themanthathathtodowithGod,themanthatGodowneth,andwillstandfor.Thisman,Isay,byhisprofession,suggesteththistoall thatknowhimtobesuchaprofessor.Menmerelynatural,Imeanmenthathavenotgotthedevilishartofhypocrisy,areafraidtothinkofdoingthus. 'Andoftherestdurstnomanjoinhimselftothem;butthepeoplemagnifiedthem'(Acts5:13).And, indeed, it displeaseth God. 'Ye have brought,' saith he, 'menuncircumcisedintomysanctuary'(Eze44:7).Andagain,'Whenyecometoappearbeforeme,whohath required this at yourhand, to treadmycourts?'saithGod(Isa1:12).Theyhavethereforelearnedthisboldnessofnone in the visibleworld, they only took it of the devil, for he, and heonly,withthesehisdisciples,attempttopresentthemselvesinthechurchbeforeGod.'Thetaresarethechildrenofthewickedone.'Thetares,thatis, the hypocrites, that are Satan's brood, the generation of vipers, thatcannotescapethedamnationofhell.

HADafig-treeplantedinhisvineyard.

Hedothnotsay,Heplantedafig-tree,buttherewasafig-treethere;heHAD,orfoundafig-treeplantedinhisvineyard.

The great God will now acknowledge the barren fig-tree, or barrenprofessor, tobehisworkmanship, or a tree of his bringing in, only thetext saith, he had one there. This is much like that in Matthew15:13–'EveryplantwhichmyheavenlyFatherhathnotplanted, shallberooted up.' Here again are plants in his vineyard which God will notacknowledge to be of his planting; and he seems to suggest that in hisvineyard aremany such. Every plant, or all those plants or professors,thataregotintotheassemblyofthesaints,orintotheprofessionoftheirreligion,withoutGodandhisgrace,'shallberootedup.'

'AndwhentheKingcameintoseetheguests,hesawthereamanwhichhad not on the wedding-garment. And he saith unto him, Friend, howcamest thou inhither,nothaving awedding-garment?' (Matt 22:11,12).Hereisonesocunningandcraftythathebeguiledalltheguests;hegotand kept in the church even until the King himself came in to see theguests;buthissubtiltygothimnothing; itdidnotblind theeyesof theKing; it did not pervert the judgment of the righteous. 'Friend, howcamestthouinhither?'didovertakehimatlast;evenapublicrejection;theKingdiscoveredhim in the faceofallpresent. 'Howcamest thou inhither?'MyFatherdidnotbringtheehither;Ididnotbringtheehither;mySpiritdidnotbringtheehither;thouartnotoftheheavenlyFather'splanting.'Howcamestthouinhither?'Hethat'enterethnotbythedoor,butclimbethupsomeotherway,thesameisathiefandarobber'(John10:1).This textalso is fullandplain toourpurpose; for thisman camenotinbythedoor,yetgotintothechurch;hegotinbyclimbing;hebrokeinatthewindows;hegotsomethingofthelightandgloryofthegospelofourLordJesusChrist inhishead;andso,hardywretchthathewas,hepresumedtocrowdhimselfamongthechildren.Buthowisthisresented?WhatsaiththeKingofhim?Why,thisishissign,'thesameisathiefandarobber.'Seeyeherealso,ifalltheybeownedastheplantingofGodthatgetintohischurchorprofessionofhisname.

'Hada fig-tree.'Hadonewithoutawedding-garment,hada thief inhisgarden,athiswedding,inhishouse.Theseclimbedupsomeotherway.TherearemanywaystogetintothechurchofGod,andprofessionofhisname,besides,andwithoutanenteringbythedoor.

1. There is the way of lying and dissembling, and at this gap theGibeonitesgotin(Josh9&c).

2.Thereissometimesfalsenessamongsomepastors,eitherforthesakeofcarnalrelations,orthelike;atthisholeTobiah,theenemyofGod,gotin(Neh13:4-9).

3. There is sometimes negligence, and toomuch uncircumspectness inthewholechurch;thustheuncircumcisedgotin(Eze44:7,8).

4. Sometimes, again, let the church be never so circumspect, yet thesehavesomuchhelpfromthedevilthattheybeguilethemall,andsogetin.Theseareof the sort of thieves thatPaul complainsof, 'Falsebrethren,that are brought in unawares' (Gal 2:4). Jude also cries out of these,'Certainmencrept inunawares' (Jude4).Crept in!What,were they solowly?Avoluntaryhumility,aneglectingofthebody,notinanyhumour(Col2:23).[5]O!howseeminglyself-denyingaresomeofthese 'creepingthings,'thatyetaretobeheld,(asweshallknowthem)anabominationtoIsrael(Lev11:43,44).

But inagreathousetherearenotonlyvesselsofgoldandofsilver,butalsoofwoodandofearth;andsometohonour,andsometodishonour(2Tim2:20).Bythesewordstheapostleseemstotakeitforgranted,thatastherehathbeen,sotherestillwillbethesekindoffig-trees,thesebarrenprofessorsinthehouse,whenallmenhavedonewhattheycan;evenasinagreathousetherearealwaysvesselstodishonour,aswellasthosetohonourandglory;vesselsofwoodandofearth,aswell asof silverandgold. So, then, theremust bewooden professors in the garden of God,there must be earthy, earthen professors in his vineyard; but thatmethinksisthebitingword,'andsometodishonour'(Rom9:21,22).ThattotheRomansisdreadful,butthisseemstogobeyondit;thatspeaksbutofthereprobate ingeneral,butthisofsuchandsuchinparticular; thatspeaksoftheirhardeningbutinthecommonway,butthisthattheymustbe suffered to creep into the church, there to fit themselves for theirplace,theirownplace,theplacepreparedforthemofthissortonly(Acts1:25).As theLordJesussaidonceof thePharisees,These 'shall receivegreaterdamnation'(Luke20:47).

Barrenfig-tree,fruitlessprofessor,hastthouheardallthesethings?Hastthouconsidered that this fig-tree isnotacknowledgedofGod tobehis,butisdeniedtobeofhisplanting,andofhisbringinguntohiswedding?Dostnotthouseethatthouartcalledathiefandarobber,thathasteitherclimbedupto,orcreptinatanotherplacethanthedoor?DostthounothearthattherewillbeinGod'shousewoodenandearthlyprofessors,andthatnoplacewillservetofitthoseforhellbutthehouse,thechurch,thevineyard of God? Barren fig-tree, fruitless Christian, do not thine earstingle?

AndHEcameandsoughtfruitthereon.

Whenamanhathgotaprofession,and iscrowded into thechurchandhouse of God, the question is not now, Hath he life, hath he rightprinciples? but, Hath he fruit? HE came seeking fruit thereon. Itmatterethnotwhobrought thee inhither,whetherGodor thedevil, orthineownvain-gloriousheart;buthastthoufruit?DostthoubringforthfruituntoGod?And, 'Let everyone thatnameth thenameof' theLordJesus'Christdepartfrominiquity'(2Tim2:19).Hedothnotsay,Andleteveryone thathathgrace, or let those thathave theSpirit ofGod;but,'Let every one that nameth the name of' the Lord Jesus 'Christ departforminiquity.'

Whatdomenmeddlewithreligionfor?Whydotheycall themselvesbythenameoftheLordJesus,iftheyhavenotthegraceofGod,iftheyhavenottheSpiritofChrist?God,therefore,expectethfruit.Whatdotheydointhevineyard?Letthemwork,orgetthemout;thevineyardmusthavelabourers in it. 'Son, go WORK to-day in my vineyard' (Matt 21:28).Wherefore, want of grace and want of Spirit will not keep God fromseekingfruit.'Andhecameandsoughtfruitthereon'(Luke13:6,8:8).Herequireththatwhichheseemethtohave.EverymaninthevineyardandhouseofGodpromisethhimself,professethtoothers,andwouldhaveallmen take it for granted, that a heavenly principle is in him, why thenshouldnotGodseekfruit?

As for them, therefore, that will retain the name of Christians, fearing

God,andyetmakenoconscienceofbringingforthfruittohim,hesaithto such, Away! 'As for you, - Go ye, serve ye every one his idols, andhereafter also, if yewill not hearkenuntome,'&c. (Eze 20:39).Barrenfig-tree,dostthouhear?Godexpectethfruit,Godcallsforfruit,yea,Godwill shortly come seeking fruit on this barren fig-tree. Barren fig-tree,eitherbearfruit,orgooutofthevineyard;andyetthenthycasewillbeunspeakablydamnable.Yea, letme add, if thou shalt neitherbear fruitnordepart,Godwilltakehisnameoutofthymouth(Jer44:26).Hewillhavefruit.AndIsayfurther,ifthouwiltdoneither,yetGodinjusticeandrighteousnesswill still come for fruit. And itwill be in vain for thee tocount this austerity.Hewill reapwherehehathnot sowed, and gatherwhere he hath not strewed (Matt 25:24-26). Barren fig-tree, dost thouhear?

Quest.Whatifamanhavenograce?

Answ.Yes,seeinghehathaprofession.

AndhecameandsoughtfruitTHEREON.

A church, then, and a profession, are not places where the workers ofiniquitymay hide themselves and sins fromGod. Some of old thoughtthatbecause they could cry, 'The temple of theLord, the temple of theLord!'thatthereforetheyweredelivered,orhadadispensationtodotheabominationswhich theycommitted,as some inourdays; forwho, saythey,havearight to thecreatures, ifnotChristians, ifnotprofessors, ifnotchurchmembers?And,fromthisconclusion,letgothereinsoftheirinordinate affections after pride, ambition, gluttony; pamperingthemselves without fear (Jude 12), daubing themselves with the lust-provokingfashionsofthetimes;towalkwithstretchedoutnecks,nakedbreasts, frizzled fore-tops,wanton gestures, in gorgeous apparel,mixedwithgoldandpearl,andcostlyarray.[6]Iwillnotheremakeinspectionintotheirlives,theircarriagesathome,intheircornersandsecretholes;but certainly, persons thus spirited, thus principled, and thus inclined,havebutemptyboughs,boughsthatwantthefruitthatGodexpects,andthatGodwillcomedowntoseek.

Barrenfig-tree,thouartnotlicensedbythyprofession,norbytheLordofthe vineyard, to bear these clusters of Gomorrah; neither shall thevineyard,northybeingcrowdedamongthetreesthere,sheltertheefromthe sightof the eyeofGod.Manymake religion their cloak, andChristtheirstalking-horse,andbythatmeanscoverthemselvesandhidetheirown wickedness frommen; but God seeth their hearts, hath his printupon theheelsof their feet,andponderethall theirgoings;andat last,whentheiriniquityisfoundtobehateful,hewilleithersmitethemwithhardnessofheart,andsoleavethem,orawakenthemtobringforthfruit.Fruithelooksfor,seeks,andexpects,barrenfig-tree!

But what! come into the presence of God to sin!What! come into thepresenceofGodtohide thysin!Alas,man! thechurch isGod'sgarden,andChristJesus is thegreatApostleandHigh-priestofourprofession.What! come into the house that is called by my name! into the placewhereminehonourdwelleth!(Psa26:8).Wheremineeyesandheartarecontinually! (1 Kings 9:3).What! come there to sin, to hide thy sin, tocloakthysin!Hisplantsareanorchardwithpleasantfruits(Cant4:13).And every time he goeth into his garden, it is to see the fruits of thevalley,andto'seeifthevineflourished,andthepomegranatesbudded.'

Yea, saith he, he came seeking fruit on this fig-tree. The church is theplaceofGod'sdelight,whereheeverdesirestobe:thereheisnightandday.Heistheretoseekforfruit,toseekforfruitofallandeverytreeinthegarden.Wherefore,assurethyself,Ofruitlessone,thatthywaysmustneeds be open before the eyes of the Lord. One black sheep is soonespied,althoughincompanywithmany;thatistakenwiththefirstcastof the eye; its different colour still betrays it. I say, therefore, a churchandaprofessionarenotplaceswhere theworkersof iniquitymay hidethemselvesfromGodthatseeksforfruit.'Myvineyard,'saithGod,'whichismine,isbeforeme'(Cant8:12).

Andhecameandsoughtfruitthereon,ANDFOUNDNONE.

Barrenfig-tree,hearken;thecontinualnon-bearingoffruitisadreadfulsign that thou art to come to a dreadful end, as thewindingup of thisparableconcludeth.

'ANDFOUNDNONE.'Noneatall,ornonetoGod's liking; forwhenhesaith, 'He came seeking fruit thereon,' he means 'fruit meet for God,'pleasantfruit,fruitgoodandsweet(Heb6).Alas! it isnotanyfruitwillserve; bad fruit is counted none. 'Every tree which bringeth not forthgoodfruitishewndown,andcastintothefire'(Matt3:10).

First.Thereisafruitamongprofessorsthatwithers,andsonevercomesto be ripe; a fruit that is smitten in the growth, and comes not tomaturity; and this is reckonedno fruit.This fruit thoseprofessorsbearthathavemanyfairbeginnings,orblossoms;thatmakemanyfairoffersof repentance and amendment; that begin to pray, to resolve, and tobreakoff their sins by righteousness, but stop at thosebeginnings, andbringnotfruitforthtoperfection.Thisman'sfruitiswithered,wrinkled,smittenfruit,andisineffectnofruitatall.

Second.There is a hasty fruit, such as is the 'cornupon the house-top'(Psa 129:6); or that which springs up on the dung-hill, that runs upsuddenly,violently,withgreatstalksandbigshow,andyetatlastprovesempty of kernel. This fruit is to be found in those professors that on asudden are so awakened, so convinced, and so affected with theircondition that they shake the whole family, the endship,[7] the wholetown.Forawhiletheycryhastily,vehemently,dolefully,mournfully,andyet all is but a pang, an agony, a fit, they bring not forth fruit withpatience.Thesearecalledthosehastyfruitsthat'shallbeafadingflower'(Isa28:4).

Third.Thereisafruitthatisvileandill-tasted,howlongsoeveritbeingrowing;theroot isdried,andcannotconveyasufficiencyofsaptothebranches, to ripen the fruit (Jer 24). These are the fruits of suchprofessorswhose hearts are estranged from communion with theHolyGhost, whose fruit groweth from themselves, from their parts, gifts,strengthofwit,naturalormoralprinciples.These,notwithstandingtheybring forth fruit,arecalledemptyvines,suchasbringnot forth fruit toGod. 'Their root is dried up, they shall bear no fruit; yea, though theybring forth, yetwill I slayeven thebeloved fruitof theirwomb' (Hosea9:16).

Fourth.There is a fruit that iswild. 'I looked for grapesand it broughtforthwildgrapes' (Isa5:4). I observe, that as there are trees andherbsthatarewhollyrightandnoble, fit indeedforthevineyard;sotherearealsotheirsemblance,butwild;notright,butignoble.Thereisthegrape,andthewildgrape;thevine,andthewildvine;therose,andcankerrose;flowersandwildflowers;theapple,andthewildapplewhichwecallthecrab. Now, fruit from these wild things, however they may please thechildrentoplaywith,yettheprudentandgravecountthemoflittleornovalue. There are also in the world a generation of professors that,notwithstanding their profession, arewild bynature; yea, such aswerenevercutout,oroff,fromthewildolive-tree,norneveryetplantedintothe good olive-tree. Now, these can bring nothing forth but wild oliveberries, they cannot bring forth fruit untoGod. Such are all those thathavelightlytakenupaprofession,andcreptintothevineyardwithoutanewbirth,andtheblessingofregeneration.

Fifth.Thereisalsountimelyfruit:'Evenasafig-treecastethheruntimelyfigs'(Rev6,13).Fruitoutofseason,andsonofruittoGod'sliking.Therearetwosortsofprofessorssubject tobring forthuntimely fruit: 1.Theythatbringforthfruittoosoon;2.Theythatbringforthfruittoolate.

1.Theythatbringforthtoosoon.TheyaresuchasatpresentreceivetheWordwithjoy;andanon,beforetheyhaverootdownwards,theythrustforth upwards; but having not root, when the sun ariseth, they aresmitten,andmiserablydiewithoutfruit.Theseprofessorsarethoselightand inconsiderate ones that think nothing but peace will attend thegospel; and so anon rejoice at the tidings, without foreseeing the evil.Wherefore,whentheevilcomes,beingunarmed,andsonotabletostandanylonger,theydie,andarewithered,andbringforthnofruit. 'Hethatreceivedtheseedintostonyplaces,thesameishethatheareththeWord,andanonwithjoyreceivethit;yethathhenotrootinhimself,butdurethfor a while; for when tribulation or persecution ariseth because of theWord,byandbyheisoffended'(Matt13:20,21).Thereis,inIsaiah28:4,mentionmadeof some 'whosegloriousbeautyshallbea fadingflower,'becauseitis'fruitbeforethesummer.'Boththeseareuntimelyfruit.

2.Theyalsobringforthuntimelyfruitthatstaytilltheseasonisover.Godwillhavehisfruitinhisseason;Isay,hewillreceivethemofsuchmenasshallrenderthemtohimintheirseasons(Matt21:41).Themissingoftheseason is dangerous; staying till the door is shut is dangerous (Matt25:10,11).Many there be that come not till the flood of God's anger israised, and toodeep for them towade through; 'Surely in the floodsofgreat waters they shall not come nigh unto him' (Psa 32:6). EsauAFTERWARDS is fearful: 'For ye know how that afterward, when hewouldhaveinheritedtheblessing,hewasrejected;forhefoundnoplaceofrepentance,thoughhesoughtitcarefullywithtears'(Heb12:17).

SothechildrenofIsrael,theybroughttoGodthefruitsofobediencetoolate;their 'Lo,webehere'cametoo late(Num14:40-42); their 'Wewillgoup'cametoo late (Num14:40-44).TheLordhadswornbefore, 'thattheyshouldnotpossesstheland'(Matt25:10,27:5).Allthesearesuchasbringforthuntimelyfruit(Heb12:17;Luke13:25-27).Itisthehardhapofthereprobatetodoallthingstoolate;tobesensibleofhiswantofgracetoolate;tobesorryforsintoolate;toseekrepentancetoolate;toaskformercy,andtodesiretogotoglorytoolate.

Thusyousee,1.Thatfruitsmitteninthegrowth,thatwithereth,andthatcomesnot tomaturity, isnofruit.2.Thathasty fruit,suchas 'thegrassuponthehouse-top,'witherethalsobeforeitgrowethup,andisnofruit(Psa129:6).3.That the fruit that isvile,and ill-tasted, isno fruit.Thatwildfruit,wildgrapes,arenofruit(Rev6).Thatuntimelyfruit,suchascomestoosoon,orthatcomestoolate,suchascomenotintheirseason,arenofruit.

AndhecameandsoughtFRUITthereon,andfoundnone.

Nothingwilldobutfruit;helookedforgrapes.'Whenthetimeofthefruitdrew near, he sent his servants to the husbandmen, that they mightreceivethefruitsofit'(Matt21:34).

Quest.ButwhatfruitdothGodexpect?

Answ.Goodfruit. 'Everytreethatbringethnotforthgoodfruit, ishewn

down' (Matt 7:19).Now, before the fruit can be good, the treemust begood;forgoodfruitmakesnotagoodtree,buta'goodtreebringethforthgood fruit. Domen gather grapes of thorns, or figs of thistles?' Amanmust be good, else he can bring forth no good fruit; he must haverighteousnessimputed,thathemaystandgoodinGod;'ssightfromthecurseofhislaw;hemusthaveaprincipleofrighteousnessinhissoul,elsehowshouldhebringforthgoodfruits?andhenceitis,thataChristian'sfruitsarecalled'thefruitsoftheSpirit,thefruitsofrighteousness,whichare by Jesus Christ' (Gal 5:22,23; Phil 1:11). The fruits of the Spirit,therefore theSpiritmustbe there; the fruitsof righteousness, thereforerighteousness must first be there. But to particularize in a few thingsbriefly:–

First. God expecteth fruit that will answer, and be worthy of therepentancewhichthoufeignestthyselftohave.Everyoneinaprofession,andthathathcrowdedintothevineyard,pretendethtorepentance;nowofeverysuchsoul,Godexpecteththatthefruitsofrepentancebefoundtoattend them. 'Bring forth, therefore, fruits meet for repentance,' oranswerable to thy profession of the doctrine of repentance (Matt 3:8).Barrenfig-tree,seeingthouartaprofessor,andartgotintothevineyard,thoustandestbefore theLordof thevineyardasoneof the treesof thegarden;whereforehelookethforfruitfromthee,asfromtherestofthetreesinthevineyard;fruits,Isay,andsuchasmaydeclaretheeinheartand life one that hath made sound profession of repentance. By thyprofessionthouhastsaid,Iamsensibleoftheevilofsin.Nowthen,livesuch a life as declares that thou art sensible of the evil of sin. By thyprofessionthouhastsaid, Iamsorry formysin.Why, then, live suchalife asmay declare this sorrow. By thy profession thou hast said, I amashamedofmysin;yea,butlivesuchalife,thatmenbythatmayseethyshameforsin(Psa38:18;Jer31:19).Bythyprofessionthousayest,Ihaveturned from, left off, and ambecome an enemy to every appearance ofevil(1Thess5:22).Ah!butdoththylifeandconversationdeclaretheetobe suchanone?Takeheed,barren fig-tree, lest thy life shouldgive thyprofession the lie. I sayagain, takeheed, forGodhimselfwill come forfruit.'Andhesoughtfruitthereon.'

Youhavesomeprofessorsthatareonlysaintsbeforemenwhentheyare

abroad,butaredevilsandvipersathome;saintsbyprofession,butdevilsbypractice;saintsinword,butsinnersinheartandlife.Thesemenmayhavetheprofession,buttheywantthefruitsthatbecomerepentance.[8]

Barren fig-tree, can itbe imagined that those thatpaint themselvesdideverrepentof theirpride?or that those thatpursue thisworlddideverrepent of their covetousness? or that those thatwalkwithwanton eyesdideverrepentoftheirfleshlylusts?Where,barrenfig-tree,isthefruitofthesepeople's repentance?Nay,do theynot ratherdeclare to theworldthat they have repented of their profession?Their fruits look as if theyhad. Their pride saith they have repented of their humility. TheircovetousnessdeclareththattheyarewearyofdependinguponGod;anddothnotthywantonactionsdeclarethatthouabhorrestchastity?Whereisthyfruit,barrenfig-tree?Repentanceisnotonlyasorrow,andashamefor, but a turning from sin to God; it is called 'repentance from deadworks'(Heb6:1).Hastthouthat'godlysorrow'that'workethrepentancetosalvation,nottoberepentedof?'(2Cor7:10,11).Howdostthoushowthycarefulness,andclearingofthyself;thyindignationagainstsin; theyfearofoffending;thyvehementdesiretowalkwithGod;thyzealforhisnameandglory in theworld?Andwhat revengehast thou in thyheartagainsteverythoughtofdisobedience?

But where is the fruit of this repentance? Where is thy watching, thyfasting, thyprayingagainst the remaindersof corruption?Where is thyself-abhorrence, thyblushingbeforeGod, forthesinthat isyetbehind?WhereisthytendernessofthenameofGodandhisways?Whereisthyself-denialandcontentment?Howdostthoushowbeforementhetruthof thy turning to God? Hast thou 'renounced the hidden things ofdishonesty, not walking in craftiness?' Canst thou commend thyself 'toeveryman'sconscienceinthesightofGod?'(2Cor4:2).

Second. God expecteth fruits that shall answer that faith which thoumakestprofessionof.Theprofessor that isgot intothevineyardofGoddoth feign thathehath the faith, the faithmostholy, the faithofGod'select. Ah! but where are thy fruits, barren fig-tree? The faith of theRomanswas'spokenofthroughoutthewholeworld'(Rom1:8).AndtheThessalonians'faithgrewexceedingly(2Thess1:3).

Thouprofessesttobelievethouhastashareinanotherworld:hastthouletgotTHIS,barrenfig-tree?ThouprofessestthoubelievestinChrist:ishethyjoy,andthelifeofthysoul?Yea,whatconformityuntohim,tohissorrowsandsufferings?Whatresemblancehathhiscrying,andgroaning,andbleeding,anddying,wrought in thee?Dost thou 'bearabout in thybody the dying of the Lord Jesus?' and is also the life of Jesus 'mademanifest in thymortalbody?' (2Cor4:10,11).Barren fig-tree, 'showmethyfaithbythyworks.' 'Showoutofagoodconversationthyworkswithmeeknessofwisdom'(James2:18,3:13).Whatfruit,barrenfig-tree,whatdegree of heart holiness? for faith purifies the heart (Acts 15:9).WhatlovetotheLordJesus?for'faithworkethbylove'(Gal5:6).

Third. God expecteth fruits according to the seasons of grace thou artunder, according to the rain that cometh upon thee. Perhaps thou artplanted in a good soil, by great waters, that thoumightest bring forthbranches,andbearfruit;thatthoumightestbeagoodlyvineorfig-tree.Shallhenot therefore seek for fruit, for fruit answerable to themeans?Barrenfig-tree,Godexpectsit,andwillfindittoo,ifeverheblessthee.'For the earth which drinketh in the rain that cometh oft upon it, andbringeth forth herbs meet for them by whom it is dressed, receivethblessingfromGod:butthatwhichbeareththornsandbriarsisrejected,andisnighuntocursing,whoseendistobeburned'(Heb6:7,8).

Barrensoul,howmanyshowersofgrace,howmanydewsfromheaven,howmanytimeshavethesilverstreamsofthecityofGodrunglidingbythyroots,tocausetheetobringforthfruit!Theseshowersandstreams,andthedropsthathanguponthyboughs,willallbeaccountedfor;andwill they not testify against thee that thou oughtest, of right, to beburned?Hearandtremble,Othoubarrenprofessor!Fruitsthatbecomethy profession of the gospel, the God of heaven expecteth. The gospelhathinittheforgivenessofsins,thekingdomofheaven,andeternallife;butwhatfruithaththyprofessionofabeliefofthesethingsputforthinthy heart and life?Hast thou given thyself to the Lord? and is all thatthouhasttobeventuredforhisnameinthisworld?Dostthouwalklikeonethatisboughtwithaprice,evenwiththepriceofpreciousblood?

Fourth.ThefruitthatGodexpectethissuchasismeetforhimself;fruitthatmayglorifyGod.God'streesaretreesofrighteousness,theplantingof the Lord, that he may be glorified; fruit that tasteth of heaven,abundanceofsuchfruit.For'herein,'saithChrist,'ismyFatherglorified,thatyebearmuchfruit'(John15:8).Fruitsofallkinds,newandold;thefruits of the Spirit are in all goodness, and righteousness, and truth.Fruitsbeforetheworld, fruitsbeforethesaints, fruitsbeforeGod,fruitsbeforeangels.

O my brethren, 'what manner of persons ought we to be,' who havesubscribedtotheLord,andhavecalledourselvesbythenameofIsrael?'OneshallsayIamtheLord's;andanothershallcallhimselfbythenameofJacob;andanothershall subscribewithhishandunto theLord,andsurnamehimself by thenameof Israel' (Isa44:5).Barren fig-tree,hastthou subscribed, hast thou called thyself by the name of Jacob, andsurnamedthyselfbythenameofIsrael?Allthisthoupretendestto,whoartgotintothevineyard,whoartplacedamongthetreesofthegardenofGod.Goddoththereforelookforsuchfruitasisworthyofhisname,asismeetforhim;astheapostlesaith,'weshouldwalkworthyofGod';thatis,soaswemayshowineveryplacethatthepresenceofGodiswithus,hisfear inus, andhismajestyandauthorityuponouractions.Fruitsmeetfor him, such a dependence upon him, such trust in his word, suchsatisfactioninhispresence,suchatrustingofhimwithallmyconcerns,andsuchdelightintheenjoymentofhim,thatmaydemonstratethathisfearisinmyheart,thatmysouliswrappedupinhisthings,andthatmybody,andsoul,andestate,andall,areintruth,throughhisgrace,athisdispose, fruitmeet for him.Hearty thanks, and blessingGod for JesusChrist,forhisgoodword,forhisfreegrace,forthediscoveryofhimselfinChristtothesoul,secretlongingafteranotherworld,fruitmeetforhim.Liberality to thepoorsaints, to thepoorworld;a life inwordanddeedexemplary;apatientandquietenduringofallthings,tillIhavedoneandsufferedthewholewillofGod,whichhehathappointedforme.'Thatonthe good ground are they which, in an honest and good heart, havingheardtheword,keepit,andbringforthfruitwithpatience'(Luke8:15).ThisisbringingforthfruituntoGod;havingour'fruituntoholiness,andtheendeverlastinglife'(Rom7:4,6:22,14:8).

Fifth. The Lord expects fruit becoming the vineyard of God. 'Thevineyard,'saithhe,'inaveryfruitfulhill':witnessthefruitbroughtforthinallages(Isa5:1).Themostbarrentreesthatevergrewinthewoodofthisworld,whenplantedinthisvineyardbytheGodofheaven,whatfruitto Godward have they brought forth! 'Abel offered the more excellentsacrifice' (Heb11:4).EnochwalkedwithGod threehundredyears(Heb11:5).Noah,byhislifeoffaith,'condemnedtheworld,andbecameheiroftherighteousnesswhichisbyfaith'(Heb11:7).Abrahamlefthiscountry,andwentoutafterGod,notknowingwhitherhewent(Heb11:8).Mosesleftakingdom,andrunthehazardofthewrathoftheking,forthelovehehadtoGodandChrist.Whatshall Isayof themwhohadtrials, 'notacceptingdeliverance,thattheymightobtainabetterresurrection?Theywerestoned;theyweresawnasunder;weretempted;wereslainwiththesword; they wandered about in sheep-skins and goat-skins, beingdestitute,afflicted,tormented'(Heb11:35-37).Peterlefthisfather,ship,andnets(Matt4:18-20).PaulturnedofffromthefeetofGamaliel.Menbroughttheirgoodsandpossessions(thepriceofthem)andcastitdownat the apostle's feet (Acts 19:18-20). And others brought their bookstogether,andburnedthem;curiousbooks, thoughtheywereworthfiftythousand pieces of silver. I could add how many willingly offeredthemselves in all ages, and their all, for the worthy name of the LordJesus,toberacked,starved,hanged,burned,drowned,pulledinpieces,andathousandcalamities.[9]Barren fig-tree, the vineyardofGodhathbeena fruitfulplace.Whatdost thou there?Whatdost thoubear?Godexpectsfruitaccordingto,orbecomingthesoilofthevineyard.

Sixth. The fruit which God expecteth is such as becometh God'shusbandryandlabour.ThevineyardisGod'shusbandry,ortillage.'Iamthe true vine, ' saith Christ, 'andmy Father is the husbandman' (John15:1).Andagain, 'YeareGod'shusbandry,yeareGod'sbuilding' (1Cor3:9). The vineyard; God fences it, God gathereth out the stones, Godbuildsthetower,andthewine-pressinthemidstthereof.Hereislabour,here is protection, here is removing of hindrances, here is convenientpurgation,andallthattheremightbefruit.

Barrenfig-tree,whatfruithastthou?HastthoufruitbecomingthecareofGod, the protection of God, the wisdom of God, the patience and

husbandryofGod?Itisthefruitofthevineyardthatiseithertheshameorthepraiseofthehusbandman.'Iwentbythefieldoftheslothful,'saithSolomon,'andbythevineyardofthemanvoidofunderstanding;andlo,it was all grown over with thorns, and nettles had covered the facethereof'(Prov34:30-32).

Barren fig-tree, ifmen shouldmake a judgmentof the care, andpains,and labour of God in his church, by the fruit that thou bringest forth,what might they say? Is he not slothful, is not he careless, is he notwithout discretion? O! thy thorns, thy nettles, thy barren heart andbarrenlife,isacontinualprovocationtotheeyesofhisglory,aslikewiseadishonourtothegloryofhisgrace.

Barrenfig-tree,hastthouheardallthesethings?Iwilladdyetonemore.

'Andhecameandsoughtfruitthereon.'

Thequestionisnotnow,Whatthouthinkestofthyself,norwhatallthepeople ofGod think of thee, but what thou shalt be found in that daywhen God shall search thy boughs for fruit? When Sodom was to besearched for righteous men, God would not, in that matter, trust hisfaithful servant Abraham; but still, as Abraham interceded, Godanswered, 'If I find fifty, -or fortyand five there, Iwillnotdestroy thecity' (Gen 18:20-28). Barren fig-tree, what sayest thou? Godwill comedowntosee,Godwillmakesearchforfruithimself.

'And he came and sought fruit thereon, and found none. Then said heuntothedresserofthevineyard,Behold,thesethreeyearsIcomeseekingfruit on this fig-tree, and findnone; cut it down,why cumbereth it theground?'

Thesewordsare theeffectsofGod's search into theboughsofabarrenfig-tree; he sought fruit, and found none–none to his liking, nonepleasantandgood.Therefore, first,hecomplainsof thewant thereof tothedresser;callshimtocome,andsee,andtakenoticeofthetree;thensignifieth his pleasure: he will have it removed, taken away, cut downfromcumberingtheground.

Observe, The barren fig-tree is the object of God's displeasure; Godcannotbearwithafruitlessprofessor.

THENsaidhe,&c.

THEN, after this provocation; then, after he had sought and found nofruit, then. This word, THEN, doth show us a kind of an inwarddisquietness;ashesaithalso inanotherplace,upona likeprovocation.'THENtheangerof theLord,andhis jealousy,shallsmokeagainstthatman,andall thecursesthatarewritteninthisbookshall lieuponhim,andtheLordshallblotouthisnamefromunderheaven'(Deut29:18-20).

THEN; it intimateth that he was now come to a point, to a resolutionwhattodowiththisfig-tree.'Thensaidhetothedresserofthisvineyard,'thatis,toJesusChrist,'behold,'asmuchastosay,comehither,hereisafig-treeinmyvineyard,hereisaprofessorinmychurch,thatisbarren,thatbearethnofruit.

Observe,However the barren professor thinks of himself on earth, theLordcriesoutinheavenagainsthim.'Andnowgoto,IwilltellyouwhatIwilldotomyvineyard:Iwilltakeawaythehedgethereof,anditshallbeeatenup;andIwillbreakdownthewallthereof,anditshallbetroddendown'(Isa5:5).

'Behold,THESETHREEYEARSIcomeseekingfruit.'

Observe, 'THESE THREE YEARS.' God cries out that this patience isabused,thathis forbearance isabused.Behold, these threeyears Ihavewaited,forborne;thesethreeyearsIhavedeferredmineanger.'ThereforewillIstretchoutmyhandagainstthee,anddestroythee;Iamwearywithrepenting'(Jer15:6). 'Thesethreeyears.'Observe,Godlayethupall thetime; I say, a remembrance of all the time that a barren fig-tree, or afruitlessprofessor,misspendethinthisworld.AshesaithalsoofIsraelofold,'fortyyearslongwasIgrievedwiththisgeneration'(Psa95:10).

'These three years,' &c. These three seasons: Observe, God remembers

howmany seasons thou hastmisspent: for these three years signify somany seasons.Andwhen the timeof fruitdrewnigh, that is, about theseason they begin to be ripe, or that according to the seasonmight sohave been. Barren fig-tree, thou hast had time, seasons, sermons,ministers,afflictions,judgments,mercies,andwhatnot;andyethastnotbeen fruitful. Thou hast had awakenings, reproofs, threatenings,comforts, and yet hast not been fruitful. Thou hast had patterns,examples, citations, provocations, and yet has not been fruitful. Well,Godhathlaidupthythreeyearswithhimself.Herememberseverytime,everyseason,everysermon,everyminister,affliction, judgment,mercy,awakening,pattern,example,citation,provocation;heremembersall.AshesaidofIsraelofold,'Theyhavetemptedmenowthesetentimes,andhavenothearkenedtomyvoice'(Num14:22).Andagain,'Irememberalltheirwickedness'(Hosea7:2).

'Thesethreeyears,'&c.Heseeksforthefruitofeveryseason.Hewillnotthat any of his sermons, ministers, afflictions, judgments, or mercies,shouldbelost,orstandforinsignificantthings;hewillhaveaccordingtothe benefit bestowed. (2 Chron 32:24,25). He hath not done without acauseallthathehathdone,andthereforehelookethforfruit(Eze14:23).Looktoit,barrenfig-tree.[10]

Icame'SEEKING'fruit.

Observe,Thisword'SEEKING'signifiesanarrowsearch;forwhenamanseeksforfruitonatree,hegoesrounditandroundit;nowlookingintothisbough,andthenintothat;hepeeksintotheinmostboughs,andthelowermostboughs,ifperhapsfruitmaybethereon.Barrenfig-tree,Godwill look into all thyboughs, hewill bewith thee in thy bed-fruits, thymidnight-fruits, thy closet-fruits, thy family-fruits, thy conversation-fruits,toseeiftherebeanyamongallthesethatarefitfor,orworthyofthenameoftheGodofheaven.Hesees'whattheancientsofthehouseofIsraeldo in thedark' (Eze8:12). 'All thingsarenakedandopeneduntotheeyesofhimwithwhomwehavetodo'(Heb4:12,13).

Seekingfruiton'THIS'fig-tree.

I toldyoubefore, thathekeeps in remembrance the timesand seasonsthatthebarrenprofessorhadwickedlymisspent.Now,forasmuchashealsopointethout the fig- tree,THIS fig-tree, it showeth that thebarrenprofessor,aboveallprofessors, isacontinualodiumintheeyesofGod.This fig-tree, 'thismanConiah' (Jer 22:28). This people draw nighmewiththeirmouth,buthaveremovedtheirheartsfarfromme.Godknowswho theyareamongall the thousandsof Israel thatare thebarrenandfruitlessprofessors;hislotwillfallupontheheadofAchan,thoughhebehid among six hundred thousandmen. 'Andhe brought his household,manbyman,andAchan, thesonofCarmi, thesonofZabdi, thesonofZera,ofthetribeofJudah,wastaken'(Josh7:17,18).This is theAchan,thisisthefig-tree,thisisthebarrenprofessor!

There isamanhathahundredtrees inhisvineyard,andat thetimeoftheseason,hewalkethintohisvineyardtoseehowthetreesflourish;andashegoes,andviews,andprys,andobserveshowtheyarehangedwithfruit,behold,hecomethtoonewherehefindethnaughtbutleaves.Nowhemakesastand;looksuponitagainandagain;helooksalsohereandthere,aboveandbelow;andifafterallthisseeking,hefindsnothingbutleavesthereon,thenhebeginstocastinhismind,howhemayknowthistreenextyear;whatstandsnext it,orhowfar it isoff thehedge?But iftherebenothingtherethatmaybeasamarktoknowitby,thenhetakeshis hook, and giveth it a privatemark–'And the Lord set amark uponCain'(Gen4),saying,Gothyways,fruitlessfig-tree,thouhastspentthisseasoninvain.Yetdothhenotcutitdown,Iwilltryitanotheryear:maybethiswasnotahitting[11]season.Thereforehecomesagainnextyear,tosee ifnowithave fruit;butashe found itbefore,sohe finds itnow,barren,barren,everyyearbarren;helooksagain,butfindsnofruit.Nowhebegins tohave second thoughts,How!neitherhit last yearnor this?Surely thebarrenness isnot in the season; sure the fault is in the tree;however,Iwillspareitthisyearalso,butwillgiveitasecondmark;anditmaybehetouchethitwithahotiron,becausehebeginstobeangry.

Well,atthethirdseasonhecomesagainforfruit,butthethirdyearislikethe first and second; no fruit yet; it only cumbereth the ground.Whatnowmustbedonewith this fig-tree?Why, theLordwill lop itsboughswithterror;yea,thethicketsofthoseprofessorswithiron.Ihavewaited,

saithGod, these threeyears; Ihavemissedof fruit these threeyears; ithathbeenacumber-groundthesethreeyears;cutitdown.Precepthathbeenuponprecept,andlineuponline,oneyearafteranother, forthesethreeyears,butnofruitcanbeseen;Ifindnone,fetchouttheaxe!IamsureTHISisthefig-tree,Iknowitfromthefirstyear;barrennesswasitssignthen,barrennessisitssignnow;makeitfitforthefire!Behold,'nowalsothe axe is laidunto the root of the trees: therefore, every tree thatbringethnotforthgoodfruit,ishewndown,andcastintothefire'(Matt3:10).

Observe, my brethren, God's heart cannot stand towards a barren fig-tree. You know thus it is with yourselves. If you have a tree in yourorchardorvineyardthatdothonlycumbertheground,youcannot lookuponthattreewithpleasure,withcomplacencyanddelight.No;ifyoudobutgobyit,ifyoudobutcastyoureyeuponit:yea,ifyoudobutthinkofthat tree, you threaten it in your heart, saying, I will hew thee downshortly;Iwilltothefirewiththeeshortly:anditisinvainforanytothinkof persuading of you to show favour to the barren fig-tree; and if theyshould persuade, your answer is irresistible, It yields me no profit, ittakesuproomanddothnogood;abettermaygrowinitsroom.

Cutitdown.

Thus,whenthegodlyamongtheJewsmadeprayersthatrebelliousIsraelmightnotbecastoutofthevineyard,whatsaiththeanswerofGod?(Jer14:17). 'ThoughMosesandSamuel stoodbeforeme,yetmymindcouldnotbetowardthispeople':wherefore'castthemoutofmysight,andletthemgoforth'(Jer15:1).

Whataresolution ishere!MosesandSamuelcoulddoalmostanythingwith God in prayer. How many times did Moses by prayer turn awayGod'sjudgmentsfromevenPharaohhimself!yea,howmanytimesdidheby prayer preserve Israel, when in the wilderness, from the anger andwrathofGod!(Psa106:23).Samuelisreckonedexcellentthisway,yea,soexcellent, that when Israel had done that fearful thing as to reject theLord,andchoosethemanotherking,heprayed,andtheLordspared,andforgavethem (1Sam12).But yetneitherMosesnorSamuel can save a

barrenfig-tree.No;thoughMosesandSamuel stoodbeforeme, that is,pleading, arguing, interceding, supplicating, and beseeching, yet couldtheynotinclineminehearttothispeople.

Cutitdown.

'Ay,butLord,itisafig-tree,afig-tree!'Ifitwasathorn,orabramble,ora thistle, thematter would not bemuch; but it is a fig-tree, or a vine.Well, butmark the answer of God, 'Son ofman,What is the vine-treemore than any tree, or than a branch which is among the trees of theforest?Shallwoodbe taken thereof todoanywork?orwillmen takeapinofittohanganyvesselthereon?'(Eze15:2,3).Iftreesthatareset,orplantedforfruit,bringnotforththatfruit,thereisbetwixtthemandthetreesoftheforestnobettermentatall,unlessthebettermentliethinthetreesofthewood,fortheyarefittobuildwithal;butafig-tree,oravine,iftheybringnotforthfruit,yea,goodfruit,theyarefitfornothingatall,buttobecutdownandpreparedforthefire;andsotheprophetgoeson,'Behold,itiscastintothefireforfuel.'Ifitservenotforfruititwillserveforfuel,andso'thefiredevourethboththeendsofit,andthemidstofitisburnt.'

Ay, but these fig-trees and vines are church-members, inhabiters ofJerusalem. Sowas the fig-treementioned in the text. Butwhat answerhathGodpreparedfortheseobjections?Why, 'ThussaiththeLordGod,Asthevine-treeamongthetreesoftheforest,whichIhavegiventothefireforfuel;sowillIgivetheinhabitantsofJerusalem;andIwillsetmyfaceagainstthem,theyshallgooutfromonefire,andanotherfireshalldevourthem'(Eze15:6,7).

Cutitdown.

The woman that delighteth in her garden, if she have a slip there,suppose,ifitwasfruitful,shewouldnottakefivepoundsfor it;yet if itbearnofruit,ifitwither,anddwindle,anddie,andturncumber-groundonly,itmaynotstandinhergarden.Gardensandvineyardsareplacesforfruit, for fruit according to the nature of the plant or flowers. SupposesuchaslipasItoldyouofbeforeshouldbeinyourgarden,andtheredie,

wouldyouletitabideinyourgarden?No;awaywithit,awaywithit!Thewomancomesintohergardentowardsthespring,wherefirstshegivesitaslightcastwithhereye, thenshesets togatheringout theweeds,andnettles,andstones; takesabesomandsweepsthewalks; thisdone,shefallstopryingintoherherbsandslips,toseeiftheylive,toseeiftheyarelikelytogrow.Now,ifshecomestoonethatisdead,thatsheisconfidentwillnotgrow,upshepullsthat,andmakestotheheapofrubbishwithit,whereshedespisinglycastsitdown,andvaluethitnomorethananettle,oraweed,orthanthedustshehathsweptoutofherwalks.Yea, ifanythatseehershouldsay,Whydoyouso?theanswerisready.Itisdead,itis dead at root; if I had let it stand it would but have cumbered theground.Thestrangeslips,andalsothedeadones,theymustbe'aheapinthedayofgrief,andofdesperatesorrow'(Isa17:10,11).

Cutitdown.

Therearetwomannerofcuttingsdown;First.Whenamaniscastoutofthevineyard.Second.Whenamaniscastoutoftheworld.

First.Whenamaniscastoutofthevineyard.Andthatisdonetwoways;1.ByanimmediatehandofGod.2.Bythechurch'sdueexecutionofthelawsandcensureswhichChristforthatpurposehasleftwithhischurch.

1.Godcutsdownthebarrenfig-treebyanimmediatehand,smitinghisroots, blasting his branches, and so takes him away from among hispeople.'Everybranch,'saithChrist,'thatbearethnotfruitinme,he,'myFather, 'taketh away' (John 15:2).He taketh him out of the church, hetaketh him away from the godly. There are two things by which GodtakeththebarrenprofessorfromamongthechildrenofGod:(1.)Strongdelusions.(2.)Openprofaneness.

(.1). By strong delusion; such as beguile the soul with damnabledoctrines,thatswervefromfaithandgodliness, 'Theyhavechosentheirownways,'saithGod, 'andtheirsouldelightethintheirabominations.Ialsowillchoosetheirdelusions,andwillbringtheirfearsuponthem'(Isa66:3,4). I will smite them with blindness, and hardness of heart, andfailing of eyes; andwill also suffer the tempter to tempt and affect his

hellish designs upon them. 'God shall send them strong delusion, thattheyshouldbelievealie:thattheyallmightbedamnedwhobelievednotthetruth,buthadpleasureinunrighteousness'(2Thess2:10-12).

(2.)SometimesGodtakesawayabarrenprofessorbyopenprofaneness.There isonehath takenup aprofessionof thatworthyname, theLordJesus Christ; but this profession is but a cloak; he secretly practisethwickedness.He is a glutton, a drunkard, or covetous, or unclean.Well,saithGod,Iwillloosethereinsofthisprofessor;Iwillgivehimuptohisvileaffections; Iwill loose the reinsofhis lustsbeforehim;he shall beentangled with his beastly lusts; he shall be overcome of ungodlycompany.Thustheythatturnasidetotheirowncrookedways'theLordshall lead them forth with the workers of iniquity' (Psa 125:5). This isGod's hand immediately; God is now dealing with this man himself.Barren fig-tree, hearken! Thou art crowded into a profession, art gotamongthegodly,andthereartascandaltotheholyandgloriousgospel;butwithalsocunningthat,likethesonsofZeruiah,thouarttoohardforthechurch;sheknowsnothowtodealwiththee.Well,saithGod,Iwilldealwiththatmanmyself,'Iwillanswerthatmanbymyself.'Hethatsetsup his idols in his heart, and puts the stumbling-block of his iniquitybeforehisface,andyetcomesandappearsbeforeme,'Iwillsetmyfaceagainstthatman,andwillmakehimasignandaproverb:andIwillcuthim off from themidst ofmy people; and ye shall know that I am theLord'(Eze14:7,8).But,

2.Goddothsometimescutdownthebarrenfig-treebythechurch,bythechurch's due execution of the laws and censures which Christ for thatpurposehathleftwithhischurch.ThisisthemeaningofthatinMatthew18;1Corinthians5:andthat in 1Timothy1:20uponwhichnowI shallnotenlarge,ButwhichwaysoeverGoddealethwiththee,Othoubarrenfig-tree,whitherbyhimselfimmediately,orbyhischurch,itamountstooneand the same; for if timely repentancepreventnot, the endof thatsoulisdamnation.Theyareblasted,andwithered,andgatheredbymen,God'senemies;andatlastbeingcastintothefireburningmustbetheirend. 'Thatwhichbeareth thorns andbriars isnighunto cursing,whoseendistobeburned'(Heb6:8).

Second.And,again,sometimesby'Cutitdown'Godmeans,castitoutoftheworld.ThushecutdownNadabandAbihu,whenheburnedthemupwith fire from heaven. Thus he cut down Korah, Dathan, and Abiram,whenhemadetheearthtoswallowthemup(Num3:4,16:31-33).ThushecutdownSaul,whenhegavehimuptofallupontheedgeofhisownsword,anddied(1Sam31:4).ThushecutdownAnanias,withSapphirahiswife,whenhestruckthemdowndeadinthemidstofthecongregation(Acts 5:5,10). Imight here also discourse of Absalom, Ahithophel, andJudas,whowereallthreehanged:thefirstbyGod'srevenginghand,theothers were given up of God to be their own executioners. These werebarren and unprofitable fig-trees, such as God took no pleasure in,thereforehecommandedtocutthemdown.ThePsalmistsaith,'Heshalltake themawayaswithawhirlwind,both living,and inhiswrath' (Psa58:9).Barrenfig-tree,hearken!Godcallsfortheaxe,hissword;bringithither;hereisabarrenprofessor.Cuthimdown,whycumberethhetheground?

Whycumberethittheground?

BythesewordstheLordsuggestethreasonsofhisdispleasureagainstthebarrenfig-tree; itcumbereth theground.TheHolyGhostdothnotonlytakeanargumentfromitsbarrenness,butbecauseitisacumber-ground,therefore cut it down; wherefore it must needs be a provocation. 1.Because,asmuchasinhimlieth,hedisappointeththedesignofGodinplantinghisvineyard;Ilookedthatitshouldbringforthfruit.2.Ithathalsoabusedhispatience,hislong-suffering,histhreeyears'patience.3.Ithath also abused his labour, his pains, his care, and providence ofprotection and preservation: for he hedges his vineyard, and walls itabout. Cumber-ground, all these things thou abusest! He waters hisvineyard, and looks to it night and day; but all these things thou hastabused.

Further,thereareotherreasonsofGod'sdispleasure;as,

First.Acumber-groundisaverymockandreproachofreligion,amockand reproach to thewaysofGod, to thepeopleofGod, to theWordofGod,andtothenameofreligion.It isexpectedofallhands,thatallthe

trees in the garden of God should be fruitful: God expects fruit, thechurchexpectsfruit,theworld,eventheworld,concludesthatprofessorsshould be fruitful in good works; I say, the world expecteth thatprofessors should be better than themselves. But, barren fig-tree, thoudisappointestall.Nay,hast thounot learnedthewickedones thyways?Hastthounotlearnedthemtobemorewickedbythyexample?–butthatisbytheby.Barrenfig-tree,thouhastdisappointedothers,andmustbedisappointedthyself!'Cutitdown,whycumberethittheground?'

Second.Thebarrenfig-treetakesuptheroomwhereabettertreemightstand; I say, it takesup the room, it keeps, so longas it standwhere itdoth;afruitfultreeoutofthatplace,andthereforeitmustbecutdown.Barren fig-tree,dost thouhear?Because the Jews stood fruitless in thevineyard,therefore,saithGod,'ThekingdomofGodshallbetakenfromyou,' and given to a nation that shall render him their fruits in theirseason (Matt 21:33-41). The Jews for their barrenness were cut down,andmorefruitfulpeopleputintheirroom.AsSamuelalsosaidtobarrenSaul, 'TheLordhathrentthekingdomfromthee,andhathgivenittoaneighbour of thine that is better than thou' (1 Sam 15:28). Theunprofitableservantmustbecastout,mustbecutdown(Matt25:27).

Cumber-ground,howmanyhopeful,inclinable,forwardpeople,hastthoubythyfruitlessandunprofitablelife,keptoutofthevineyardofGod?Forthysakehavethepeoplestumbledatreligion;bythylifehavetheybeenkeptfromtheloveoftheirownsalvation.Thouhastbeenalsoameansofhardening others, and of quenching and killingweak beginnings.Well,barren fig-tree, look to thyself, thouwilt not go to heaven thyself, andthem that would, thou hinderest; thou must not always cumber theground, nor always hinder the salvation of others. Thou shalt be cutdown,andanothershallbeplantedinthyroom.

Third. The cumber-ground is a sucker; he draws away the heart andnourishment from the other trees.Were the cumber ground cut down,the others would be more fruitful; he draws away that fatness of thegroundtohimself,thatwouldmaketheothersmoreheartyandfruitful.'Onesinnerdestroyethmuchgood'(Eccl9:18).

The cumber-ground is a very drone in the hive, that eats up the honeythatshouldfeedthelabouringbee;heisathiefinthecandle,thatwasteththe tallow, but giveth no light; he is the unsavoury salt, that is fit fornoughtbutthedunghill.Looktoit,barrenfig-tree!

Andheanswering, saiduntohim,Lord, let it alone this year also, till Ishalldigabout it,anddung it;and if itbear fruit,well;and ifnot, thenafterthat,thoushaltcutitdown(vv8,9).

These are thewords of the dresser of the vineyard, who, I told you, isJesus Christ, for he made intercession for the transgressors. And theycontainapetitionpresentedtoanoffended justice,praying, thata littlemoretimeandpatiencemightbeexercisedtowardsthebarrencumber-groundfig-tree.

Inthispetitiontherearesixthingsconsiderable:1.Thatjusticemightbedeferred.Othatjusticemightbedeferred!'Lord,letitalone,'&c.,awhilelonger.2.Hereistimeprefixed,asaspacetotryifmoremeanswillcureabarrenfig-tree.'Lord, let italonethisyearalso.'3.Themeanstohelpitarepropounded,'untilIshalldigaboutit,anddungit.'[12]4.Hereisalsoan insinuation of a supposition, that, by thus doing, God's expectationmaybeanswered;'andifitbearfruit,well.'5.Hereisasuppositionthatthebarrenfig-treemayyetabidebarren,whenChristhathdonewhathewilluntoit;'andifitbearfruit,'&c.6.Hereisatlastaresolution,thatifthou continue barren, hewing dayswill comeupon thee; 'and if itbearfruit, well; and if not, then after that thou shalt cut it down.' But toproceedaccordingtomyformermethod,bywayofexposition.

Lord,letitalonethisyearalso.

Hereisastonishinggraceindeed!astonishinggrace,Isay,thattheLordJesusshouldconcernhimselfwithabarrenfig-tree;thatheshouldstepintostoptheblowfromabarrenfig-tree!True,hestoppedtheblowbutforatime;butwhydidhestopitatall?Whydidnothefetchouttheaxe?Whydidhenotdoexecution?Whydidnothe cut itdown?Barren fig-tree,itiswellfortheethatthereisaJesusatGod'srighthand,aJesusofthatlargenessofbowels,astohavecompassionforabarrenfig-tree,else

justicehadneverlettheealonetocumberthegroundasthouhastdone!WhenIsraelalsohadsinnedagainstGod,downtheyhadgone,butthatMosesstood in thebreach. 'Letmealone,' saidGod tohim, 'that Imayconsumethem'inamoment,'andIwillmakeoftheeagreatnation'(Exo32:10). Barren fig-tree, dost thou hear? Thou knowest not how oft thehandofDivinejusticehathbeenuptostrike,andhowmanyyearssincethouhadstbeencutdown,hadnotJesuscaughtholdofhisFather'saxe.Letmealone,letmefetchmyblow,or'Cutitdown,whycumberethittheground?'Wiltthounothearyet,barrenfig-tree?Wiltthouprovokestill?Thou hast weariedmen, and provoked the justice of God! And 'will yewearymyGodalso?'(Isa7:13).

Lord,letitalonethisyear.

Lord,alittlelonger!letusnotloseasoulforwantofmeans.Iwilltry,IwillseeifIcanmakeitfruitful,Iwillnotbegalonglife,northatitmightstillbebarren, and soprovoke thee. I beg, for the sakeof the soul, theimmortal soul; Lord, spare it one year only, one year longer, this yearalso.IfIdoanygoodtoit,itwillbeinlittletime.Thoushaltnotbeoverweariedwithwaiting;oneyearandthen.

Barrenfig-tree,dostthouhearwhatastrivingthereisbetweenthevine-dresserandthehusbandman,forthylife?'Cutitdown,'saysone; 'Lord,spareit,'saiththeother.Itisacumber-ground,saiththeFather;oneyearlonger,praystheSon.'Letitalonethisyearalso.'

TillIshalldigaboutit,anddungit.

The Lord Jesus by these words supposeth two things, as causes of thewant of fruit in a barren fig-tree; and two things he supposeth as aremedy.

Thethingsthatareacauseofwantof fruitare,First.It isearth-bound.Lord, the fig-tree is earth-bound. Second.Awant ofwarmermeans, offatter means. Wherefore, accordingly, he propoundeth to loosen theearth;todigaboutit.Andthentosupplyitwithdung.

'Todigaboutit,anddungit.Lord,letitalonethisyearalso,untilIshalldigaboutit.'Idoubtitistoomuchground-bound.Theloveofthisworld,andthedeceitfulnessofricheslietooclosetotherootsoftheheartofthisprofessor (Luke 14).The loveof riches, the loveofhonours, the loveofpleasures,arethethornsthatchoketheword.'Forallthatisintheworld,thelustoftheflesh,andthelustoftheeyes,andtheprideoflife,isnotoftheFather,'butenmitytoGod;howthen,wherethesethingsbinduptheheart, can therebe fruitbrought forth toGod? (1John2:15,16).Barrenfig-tree, see how the Lord Jesus, by these very words, suggesteth thecauseofthyfruitfulessnessofsoul!Thethingsofthisworldlietooclosetothyheart;theearthwithitsthingshaveboundupthyroots;thouartanearth-boundsoul,thouartwrappedupinthickclay.'Ifanymanlovetheworld,theloveoftheFatherisnotinhim';howthencanhebefruitfulinthevineyard?ThiskeptJudasfromthefruitofcaringforthepoor(John12:6).This keptDemas from the fruit of self- denial (2Tim4:10).AndthiskeptAnaniasandSapphirahiswifefromthegoodlyfruitofsincerityandtruth(Acts5:5,10).Whatshall I say?Theseare 'foolishandhurtfullusts, which drown men in destruction and perdition; for the love ofmoneyistherootofallevil.'Howthencangoodfruitgrowfromsucharoot,therootofallevil?'Whichwhilesomecovetedafter,theyhaveerredfrom the faith, and pierced themselves through with many sorrows' (1Tim6:9,10).Itisanevilroot,nay,itistherootofallevil.Howthencantheprofessorthathathsucharoot,orarootwrappedupinsuchearthlythings,asthelusts,andpleasures,andvanitiesofthisworld,bringforthfruittoGod?

TillIshall'DIG'aboutit.

Lord,Iwillloosehisroots,Iwilldigupthisearth,Iwilllayhisrootsbare;my hand shall be upon him by sickness, by disappointments, by crossprovidences;Iwilldigabouthimuntilhestandsshakingand tottering;until he be ready to fall; then, if ever, he will seek to take faster hold.Thus, Isay,deals theLordJesusofttimeswith thebarrenprofessor;hediggethabouthim,hesmitethoneblowathisheart,anotherblowathislusts,athirdathispleasures,afourthathiscomforts,anotherathisself-conceitedness. Thus he diggeth about him; this is the way to take badearthfromhisroots,andto loosenhisroots fromtheearth.Barrenfig-

tree, see here the care, the love, the labour, and way, which the LordJesus,thedresserofthevineyard,isfaintotakewiththee,ifhaplythoumayestbemadefruitful.[13]

TillIshalldigaboutit,and'DUNG'it.

Astheearth,bybindingtherootstooclosely,mayhinderthetree'sbeingfruitful,sothewantofbettermeansmaybealsoacausethereof.Andthisismore than intimated by the dresser of the vineyard; 'Till I shall digaboutitanddungit.'Iwillsupplyitwithamorefruitfulministry,withawarmerword;Iwillgivethempastorsaftermineownheart;Iwilldungthem. You know dung is a more warm, more fat, more hearty, andsuccouringmatterthaniscommonlytheplaceinwhichtreesareplanted.

'Iwilldigabout it,anddung it.' Iwillbring itunderaheart-awakeningministry;themeansofgraceshallbefatandgood:Iwillalsovisititwithheart-awakening, heart- warming, heart-encouraging considerations; Iwillapplywarmdungtohisroots;IwillstrivewithhimbymySpirit,andgivehimsometastesoftheheavenlygift,andthepoweroftheworldtocome. I am loth to losehim forwant of digging. 'Lord, let it alone thisyearalso,tillIshalldigaboutitanddungit.'

Andifitbearfruit,WELL.

And if the fruitsofallmy labourdothmakethis fig-tree fruitful, Ishallcountmytime,mylabour,andmeans,wellbestoweduponit;andthoualso,OmyGod,shaltbetherewithmuchdelighted;forthouartgracious,andmerciful, and repentest thee of the evil which thou threatenest tobringuponapeople.Thesewords, therefore, informus, that ifabarrenfig-tree,abarrenprofessor, shallnowat lastbring forth fruit toGod, itshallgowellwiththatprofessor,itshallgowellwiththatpoorsoul.Hisformer barrenness, his former tempting of God, his abuse of God'spatienceand long-suffering,hismis-spendingyearafteryear, shallnowbeallforgivenhim.Yea,GodtheFather,andourLordJesusChrist,willnotpassbyandforgetall,andsay,'Welldone,'atthelast.WhenIsaytothewicked,Owickedman,thoushaltsurelydie;ifhethendothatwhichis lawfulandright, ifhewalkinthestatutesof life,withoutcommitting

iniquity,heshallsurelylive,heshallnotdie(Eze33).

Barrenfig-tree,dostthouhear?theaxeislaidtothyroots,theLordJesuspraysGodtosparethee.Hathhebeendiggingaboutthee?Hathhebeendunging of thee? O barren fig-tree, now thou art come to the point; ifthoushaltnowbecomegood,ifthoushalt,afteragraciousmanner,suckinthegospel-dung,andifthoushaltbringforthfruituntoGod,well;butifnot,thefireisthelast!fruit,orthefire;fruit,orthefire,barrenfig-tree!'Ifitbearfruit,well.'[14]

Andifnot,THENafterthatthoushaltcutitdown.

The Lord Jesus, by this if, giveth us to understand that there is agenerationofprofessorsintheworldthatareincurable,thatwillnot,thatcannotrepent,norbeprofitedbythemeansofgrace.Ageneration,Isay,thatwill retain aprofession,butwill not bring forth fruit; a generationthatwillwear out thepatience ofGod, time and tide, threatenings andintercessions,judgmentsandmercies,andafterallwillbeunfruitful.

O the desperatewickedness that is in thyheart!Barrenprofessor, dostthouhear?theLordJesusstandsyetindoubtaboutthee;thereisanIFstands yet in the way. I say, the Lord Jesus stands yet in doubt aboutthee,whetherorno,atlast,thouwiltbegood;whetherhemaynotlabourin vain; whether his digging and dunging will come tomore than lostlabour; 'Igaveherspacetorepent,-andsherepentednot'(Rev2:21).Idiggedabout it, Idunged it; Igained time,andsupplied itwithmeans;butI labouredherein invain,andspentmystrengthfornought,andinvain!Dostthouhear,barrenfig-tree?thereisyetaquestion,Whetheritmaybewellwiththysoulatlast?

Andifnot,THENafterthatthoushaltcutitdown.

Thereisnothingmoreexasperatingtothemindofamanthantofindallhiskindnessand favourslighted;neither is theLordJesussoprovokedwithanything,aswhensinnersabusehismeansofgrace;ifitbebarrenandfruitlessundermygospel;ifitturnmygraceintowantonness,ifafterdigginganddunging,andwaiting,ityetremainunfruitful,Iwillletthee

cutitdown.

Gospelmeans, applied, is the last remedy for abarrenprofessor; if thegospel, if the grace of the gospel, will not do, there can be nothingexpected but cut it down. 'Then after that thou shalt cut it down.' 'OJerusalem, Jerusalem, thou that killest the prophets, and stonest themwhicharesentuntothee,howoftenwouldIhavegatheredthychildrentogether,evenasahengatherethherchickensunderherwings,andyewould not!' Therefore 'your house is left unto you desolate' (Matt23:37,38).Yetitcannotbe,butthatthisLordJesus,whoatfirstdidputastop to the execution of his Father's justice, because he desired to trymoremeanswiththefig-tree;Isay,itcannotbe,butthataheartsofullofcompassion as his is should be touched, to behold this professormustnowbecutdown. 'Andwhenhewascomenear,hebeheldthecity,andweptover it,saying,If thouhadstknown,eventhou,at least inthisthyday,thethingswhichbelonguntothypeace!butnowtheyarehidfromthineeyes'(Luke19:41,42).

Afterthatthoushaltcutitdown.

When Christ giveth thee over, there is no intercessor, nomediator, nomoresacrificeforsin,allisgonebutjudgment,buttheaxe,buta'certainfearfullookingforofjudgment,andfieryindignation,whichshalldevourtheadversaries'(Heb10:26,27).

Barren fig-tree, takeheed that thou comestnot to these lastwords, forthesewordsareagiveup,acastup,acastupofacastaway;'Afterthatthoushaltcutitdown.'TheyareasmuchasifChristhadsaid,Father,Ibegged formore time for this barrenprofessor; I beggeduntil I shoulddig about it, and dung it. But now, Father, the time is out, the year isended,thesummerisended,andnogooddone!Ihavealsotriedwithmymeans,withthegospel,Ihavediggedaboutit;Ihavelaidalsothefatandheartydungofthegospeltoit,butallcomestonothing.Father,Ideliverupthisprofessortotheeagain;Ihavedone;Ihavedoneall;Ihavedonepraying and endeavouring; Iwill hold the head of thine axe no longer.Takehimintothehandsofjustice;dojustice;dothelaw;Iwillneverbegforhimmore.'Afterthatthoushaltcutitdown.''WoealsotothemwhenI

departfromthem!'(Hosea9:12).Nowisthisprofessorleftnakedindeed;naked toGod,naked toSatan,naked tosin,naked to the law,naked todeath, naked to hell, naked to judgment, and naked to the gripes of aguiltyconscience,andtothetormentofthatwormthatneverdies,andtothat fire that never shall be quenched. 'See that ye refuse not him thatspeaketh.Forif theyescapednot,whorefusedhimthatspakeonearth,muchmoreshallnotweescape,ifweturnawayfromhimthatspeakethfromheaven'(Heb12:25).

From this brief pass through this parable, you have these two generalobservations:–First.Thateven thenwhen the justiceofGodcriesout, Icannot endure to wait on this barren professor any longer, then JesusChristintercedesforalittlemorepatience,andalittlemorestrivingwiththisprofessor,ifpossiblehemaymakehimafruitfulprofessor.'Lord,letitalonethisyearalso,tillIshalldigaboutit,anddungit;andif itbearfruit,well,'&c.Second.Therearesomeprofessorswhosedayofgracewillendwith,Cut itdown,with judgment;whenChrist,byhismeans,hathbeenusedfortheirsalvation.

First.The first of theseobservations I shallpass, andnotmeddleat alltherewith;butshallbrieflyspeaktothe

Second,towit,thattherearesomeprofessorswhosedayofgracewillendwith,Cutitdown,withjudgment,whenChrist,byhismeans,hathbeenusedfortheirsalvation.

This the apostle showeth in that third chapter of his Epistle to theHebrews,wherehetellsusthatthepeopleoftheJews,afterafortyyears'patienceandendeavourtodothemgoodbythemeansappointedforthatpurpose,theirendwastobecutdown,orexcludedthelandofpromise,fortheirfinalincredulity.'Soweseethattheycouldnotenterin,becauseofunbelief.''Wherefore,'saithhe,'Iwasgrievedwiththatgeneration,andsaid,Theydoalwayerrintheirheart,andtheyhavenotknownmyways;soIswareinmywrath,Theyshallnotenterintomyrest.'Aswhoshouldsay,Iwouldtheyshouldhaveenteredin,andforthatpurposeIbroughtthemout of Egypt, led them through the sea, and taught them in thewilderness,buttheydidnotanswermyworknordesignsinthatmatter;

whereforetheyshallnot,Isweartheyshallnot.'Iswareinmywrath,theyshall not enter into my rest.' Here is cutting down with judgment. Soagain,hesaith,'AsIhavesworninmywrath,Iftheyshallenterintomyrest;althoughtheworkswerefinishedfromthefoundationoftheworld'(Heb4:4,5).Thisword'if'isthesamewith'theyshallnot,'inthechapterbefore.Andwherehesaith, 'Althoughtheworkswere finishedfromthefoundation of the world,' he giveth us to understand that whatpreparations soever are made for the salvation of sinners, and of howlongcontinuancesoevertheyare,yettheGod-tempting,God-provokingandfruitlessprofessor,isliketogowithoutasharetherein,'althoughtheworkswere finished from the foundationof theworld.' 'Iwill thereforeput you in remembrance, thoughyeonceknew this, how that theLordhaving saved the people out of the land of Egypt, afterward destroyedthemthatbelievednot.Andtheangelsthatkeptnottheirfirstestate,butleft their own habitation, he hath reserved in everlasting chains underdarkness, unto the judgment of the great day' (Jude 5,6). Here is aninstancetopurpose,aninstanceofmenandangels:mensavedoutofthelandofEgypt,andintheir journeytowardsCanaan,thetypeofheaven,cutdown; angels created andplaced in theheavens in great estate andprincipality; yet both these, because unfruitful to God in their places,werecutdown–themendestroyedbyGod,forsosaiththetext,andthe'angelsreservedineverlastingchainsunderdarkness,untothejudgmentofthegreatday.'

Now,inmyhandlingofthispoint,Ishalldiscourseofthecuttingdown,orthejudgmentheredenounced,asitrespecteththedoingofitbyGod'shandimmediately,andthattoowithrespecttohiscastingthemoutoftheworld, andnot as it respecteth an act of the church,&c.Andas to thiscuttingdown,orjudgment,itmustbeconcluded,thatitcannotbebeforethe day of grace be past with the fig-tree; but according to theobservation,therearesomeprofessorswhosedayofgracewillendwith,Cut it down; and according to thewords of the text, 'Then,' after that,'thou shalt cut it down.' 'After that,' that is, after all my attempts andendeavourstomakeitfruitful,afterIhaveleftit,givenitover,donewithit, andhave resolved tobestownomoredaysof grace,opportunitiesofgrace, and means of grace upon it, then, 'after that,' thou shalt cut itdown.

Besides,thegivingupofthefig-treeisbeforetheexecution.Executionisnotalwayspresentlyuponthesentencegiven;for,afterthat,aconvenienttimeisthoughton,andtheniscuttingdown.Andsoitishereinthetext.Thedecree,thatheshallperish,isgatheredfromitscontinuingfruitlessquitethroughthelastyear–fromitscontinuingfruitlessattheendofallendeavours. But cutting down is not yet, for that comes with anafterward.'Then,afterthat,thoushaltcutitdown.'

Sothen,thatImayorderlyproceedwiththeobservation,Imustlaydownthese two propositions:–PROPOSITION FIRST. That the day of graceends with some men before God takes them out of this world. And,PROPOSITIONSECOND.Thedeath,orcuttingdownof suchmen,willbedreadful.For this 'Cut it down,'when it is understood in the largestsense, as here indeed it ought, it showeth not only the wrath of Godagainst aman's life in thisworld, but hiswrath against him, body andsoul; and is asmuch as to say, Cut him off from all the privileges andbenefitsthatcomebygrace,bothinthisworldandthatwhichistocome.Buttoproceed:

PROPOSITIONFIRST

ThedayofgraceendswithsomemenbeforeGodtakeththemoutoftheworld. I shall give you some instances of this, and so go on to the lastproposition.

First. I shall instance Cain. Cain was a professor, a sacrificer, aworshipperofGod,yea,thefirstworshipperthatwereadofafterthefall;buthisgrapeswerewildones.Hisworkswereevil;hedidnotdowhathedid from true gospelmotives, therefore God disallowed his work (Gen4:3-8). At this his countenance falls, wherefore he envies his brother,disputeshim,takeshisopportunity,andkillshim.Now,inthatdaythathedidthisactweretheheavensclosedupagainsthim,andthathimself

didsmartinglyandfearfullyfeelwhenGodmadeinquisitionforthebloodofAbel.'Andnowartthoucursed,'saidGod,'fromtheearth;whichhathopenedhermouthtoreceivethybrother'sbloodfromthyhand,'&c.'AndCain said,My punishment is greater than I can bear.'Mine iniquity isgreaterthanthatitmaybeforgiven.'Beholdthouhastdrivenmeoutthisdayfromthefaceoftheearth,andfromthyfaceshallIbehid'(Gen4:9-14).Now thouart cursed, saithGod.Thouhastdrivenmeout thisday,saithCain,andfromthyfaceshallIbehid.Ishallnevermorehavehopeinthee,smilefromthee,norexpectmercyatthyhand.Thus,therefore,Cain'sdayofgraceended;andtheheavens,withGod'sownheart,wereshutup againsthim; yet after thishe lived long.Cuttingdownwasnotcomeyet;afterthishelivedtomarryawife,tobegetacursedbrood,tobuild a city, and what else I know not; all which could not be quicklydone;whereforeCainmightliveafterthedayofgracewaspastwithhimseveralhundredofyears(Gen4:10-17).

Second. I shall instance Ishmael. Ishmaelwasaprofessor,wasbroughtup in Abraham's family, and was circumcised at thirteen years of age(Gen16:12,17:25,26).Buthewasthesonofthebond-woman,hebroughtnotforthgoodfruit;hewasawildprofessor.Forallhisreligion,hewouldscoffatthosethatwerebetterthanhimself.Well,uponadayhisbrotherIsaac was weaned, at which time his fathermade a feast, and rejoicedbefore the Lord, for that he had given him the promised son; at thisIshmael mocked them, their son, and godly rejoicing. Then came theSpiritofGoduponSarah,andshecried,Casthimout,'castoutthisbond-woman and her son; for the son of this bond-woman shall not be heirwithmyson,withIsaac'(Gen21:9-11).NowPaultotheGalatiansmakesthiscastingout tobe,notonlyacastingoutofAbraham's family,butacastingoutalso froma lotwiththesaints inheaven(Gal4:29-31).AlsoMosesgivethusanotableproofthereof,insaying,thatwhenhediedhewasgathered to his people–his people by hismother's side; for hewasreckonedfromher, the sonofHagar, the sonof thebond-woman (Gen25:17).Now,shecameoftheEgyptians,sothathewasgatheredwhenhedied,notwithstandinghisprofession, to the place that Pharaoh andhishostweregatheredto,whoweredrownedintheRedSea;thesewerehispeople, and he was of them, both by nature and disposition, bypersecuting as they did (Gen 21:9).[15] But now, when did the day of

grace end with this man? Observe, and I will show you. Ishmael wasthirteen years old when he was circumcised, and then was Abrahamninetyyearsoldandnine(Gen17:24-26).ThenextyearIsaacwasborn;so that Ishmael was now fourteen years of age. Now, when Isaac wasweaned,supposehesuckedfouryears,bythataccount,thedayofgracemustbeendedwithIshmaelbythattimehewaseighteenyearsold(Gen25:12,&c.).Forthatdayhemocked;thatdayitwassaid,'Casthimout';andof that casting out the apostlemakeswhat I have said. Beware, yeyoung barren professors! Now, Ishmael lived a hundred and nineteenyearsafter this, ingreat tranquilityandhonourwithmen.After thishealsobegattwelveprinces,evenafterhisdayofgracewaspast.

Third.IshallinstanceEsau(Gen25:27,&c.).Esaualsowasaprofessor;hewas born unto Isaac, and circumcised according to the custom. ButEsauwasagamesomeprofessor,ahuntsman,amanofthefield;alsohewasweddedtohis lusts,whichhedidalsoventure tokeep, rather thanthebirthright.Well, upon aday,whenhe came fromhunting, andwasfaint,hesoldhisbirthrighttoJacob,hisbrother.Nowthebirthright, inthosedays,hadthepromiseandblessingannexedtoit.Yea,theyweresoentailed in this, that theone couldnot gowithout theother;whereforetheapostle'scautionishereofweight.Takeheed,saithhe,'lesttherebeanyfornicator,orprofaneperson,asEsau,who foronemorselofmeatsoldhisbirthright.Foryeknowhowthatafterward,whenhewouldhaveinherited the blessing, he was rejected; for he found no place ofrepentance,thoughhesoughtitcarefullywithtears'(Heb12:16,17).Now,theendingofEsau'sdayofgraceistobereckonedfromhissellingofhisbirthright; for there the apostle points it, lest there be among you anythat,likeEsau,sellshisbirthright:forthengoeshencetheblessingalso.

ButEsausoldhisbirthrightlongbeforehisdeath.TwentyyearsafterthisJacobwaswithLaban,andwhenhereturnedhome,hisbrotherEsaumethim(Gen31:41,32:4).Further,afterthis,whenJacobdweltagainsometimewithhisfather,thenJacobandEsauburiedhim.Isupposehemightliveaboveforty,yea,foroughtIknow,abovefourscoreyearsafterhehadsoldhisbirthright,andsoconsequentlyhadputhimselfoutofthegraceofGod(Gen35:28,29).[16]

ThreethingsIwouldfurthernoteuponthesethreeprofessors.

1. Cain, an angry professor; Ishmael, a mocking one; Esau, a lustful,gamesomeone.Threesymptomsofabarrenprofessor;forhethatcanbeangry, and that canmock, and that can indulge his lusts, cannot bringforthfruittoGod.

2.Thedayofgraceendedwith theseprofessorsat that timewhen theycommitted some grievous sin. Cain's, when he killed his brother;Ishmael's,whenhemockedatIsaac;andEsau's,when,outoflovetohislusts,hedespisedandsoldhisbirthright.Beware,barrenprofessor!thoumayestdothat inhalfaquarterofanhour, fromtheevilofwhichthoumayestnotbedeliveredforeverandever.[17]

3.Yetthesethree,aftertheirdayofgracewasover,livedbetterlives,astooutwardthings,thanevertheydidbefore.Cain,afterthis,waslordofacity (Gen 4:17). Ishmael was, after this, father of twelve princes (Gen25:16).AndEsau,afterthis,toldhisbrother,'Ihaveenough,mybrother,keep that thou hast unto thyself' (Gen 33:8,9). Ease and peace, and aprosperous life inoutwards, isnosignof the favourofGod toabarrenand fruitlessprofessor,but ratherofhiswrath; that therebyhemaybecapable to treasure up more wrath against the day of wrath, andrevelationoftherighteousjudgmentofGod.Letthismuchservefortheproof of the first proposition, namely, That the day of grace endswithsomemenbeforeGodtakesthemoutoftheworld.

SIGNSOFBEINGPASTGRACE

Now,then,toshowyou,bysomesigns,howyoumayknowthatthedayofgraceisended,orneartoending,withthebarrenprofessor;andafterthatthou shalt cut it down.He thathath stood it out againstGod, andthathathwithstoodall thosemeansfor fruit thatGodhathusedforthemakingofhim,ifitmighthavebeen,afruitfultreeinhisgarden,heisin

thisdanger;andthisindeedisthesumoftheparable.Thefig-treeherementionedwasblessedwiththeapplicationofmeans,hadtimeallowedittoreceivethenourishment;butitoutstood,withstood,overstoodall,allthatthehusbandmandid,allthatthevine-dresserdid.

Butalittledistinctlytoparticularizeinfourorfiveparticulars.

First sign. The day of grace is like to be past, when a professor hathwithstood, abused, and worn out God's patience, then he is in danger;thisisaprovocation;thenGodcries, 'Cutitdown.'Therearesomementhatsteal intoaprofessionnobodyknowshow,evenasthisfig-treewasbrought into the vineyard by other hands than God's; and there theyabidelifeless,graceless,careless,andwithoutanygoodconsciencetoGodat all. Perhaps they came in for the loaves, for a trade, for credit, for ablind;oritmaybetostifleandchokethechecksandgrindingpangsofanawakened and disquieted conscience. Now, having obtained theirpurpose,likethesinnersofSion,theyareateaseandsecure;sayinglikeAgag, 'Surely the bitterness of death is past' (1 Sam 15:22); I am well,shallbesaved,andgotoheaven.Thusinthesevainconceitstheyspendayear,two,orthree;notrememberingthatateveryseasonofgrace,andatevery opportunity of the gospel the Lord comes seeking fruit. Well,sinner,well,barrenfig-tree,thisisbutacoarsebeginning:Godcomesforfruit.

1.WhathaveIhere?saithGod;whatafig-treeisthis,thathathstoodthisyearinmyvineyard,andbroughtmeforthnofruit?Iwillcryuntohim,Professor,barrenfig-tree,befruitful!Ilookforfruit,Iexpectfruit,Imusthave fruit; thereforebethink thyself!At these theprofessorpauses; butthesearewords,notblows,thereforeoffgoesthisconsiderationfromtheheart.When God comes the next year, he finds him still as he was, abarren, fruitlesscumber-ground.Andnowagainhecomplains,herearetwoyearsgone,andno fruitappears;well, Iwilldefermineanger. 'FormynamesakewillIdefermineanger,andformypraisewillIrefrainforthee,thatIcuttheenotoff,'asyet(Isa48:9).Iwillwait,Iwillyetwaittobegracious.Butthishelpsnot,thishathnottheleastinfluenceuponthebarrenfig-tree.Tush,saithhe,hereisnothreatening:Godismerciful,hewill defer his anger, he waits to be gracious, I am not yet afraid (Isa

30:18). O! how ungodly men, that are at unawares crept into thevineyard,howdotheyturnthegraceofourGodintolasciviousness!Well,hecomesthethirdyearforfruit,ashedidbefore,butstillhefindsbutabarren fig-tree;no fruit.Now,he criesout again,O thoudresserofmyvineyard,comehither;here is a fig-treehath stood these threeyears inmyvineyard,andhathateveryseasondisappointedmyexpectation;forIhave looked for fruit in vain; 'Cut it down,'my patience is worn out, Ishallwaitonthisfig-treenolonger.

2.Andnowhebegins to shake the fig-treewithhis threatenings:Fetchout the axe!Now the axe is death; death therefore is called for.Death,comesmitemethisfig-tree.AndwithaltheLordshakesthissinner,andwhirlshimuponasick-bed,saying,Takehim,death,hehathabusedmypatienceandforbearance,notrememberingthatitshouldhaveledhimtorepentance,andtothefruitsthereof.Death,fetchawaythisfig-treetothefire, fetch this barren professor to hell! At this death comes with grimlooksintothechamber;yea,andhellfollowswithhimtothebedside,andbothstare thisprofessor in the face, yea, begin to layhandsuponhim;onesmitinghimwithpainsinhisbody,withheadache,heart-ache,back-ache,shortnessofbreath,fainting,qualms,tremblingofjoints,stoppingat the chest, and almost all the symptoms of a man past all recovery.Now,whiledeathisthustormentingthebody,hellisdoingwiththemindand conscience, striking them with its pains, casting sparks of fire inthither,woundingwithsorrows,andfearsofeverlastingdamnation,thespirit of this poor creature.[18] And now he begins to bethink himself,andtocrytoGodformercy;Lord,spareme!Lord,spareme!Nay,saithGod,youhavebeenaprovocationtomethesethreeyears.

Howmany times have you disappointedme?Howmany seasons haveyou spent in vain?Howmany sermons and othermercies did I, ofmypatience,affordyou?buttonopurposeatall.Takehim,death!O!goodLord, saith the sinner, spareme but this once; raiseme but this once.IndeedIhavebeenabarrenprofessor,andhavestoodtonopurposeatallinthyvineyard;butspare!Osparethisonetime,Ibeseechthee,andIwillbebetter!Away,awayyouwillnot;Ihavetriedyouthesethreeyearsalready;youarenaught; if I shouldrecoveryouagain,youwouldbeasbadas youwere before. And all this talk iswhile death stands by. The

sinnercriesagain,GoodLord,trymethisonce;letmegetupagainthisonce,andsee if Idonotmend.Butwillyoupromiseme tomend?Yes,indeed,Lord,andvowittoo;Iwillneverbesobadagain;Iwillbebetter.Well,saithGod,death,letthisprofessoraloneforthistime;Iwilltryhimawhilelonger;hehathpromised,hehathvowed,thathewillamendhisways. It may be he will mind to keep his promises. Vows are solemnthings;itmaybehemayfeartobreakhisvows.Arisefromofftheybed.And now God lays down his axe. At this the poor creature is verythankful,praisesGod,andfawnsuponhim,showsasifhediditheartily,and calls toothers to thankhim too.He therefore riseth, as onewouldthink,tobeanewcreatureindeed.Butbythathehathputonhisclothes,iscomedownfromhisbed,andventuredintotheyardorshop,andthereseeshowallthingsaregonetosixesandsevens,hebeginstohavesecondthoughts,andsaystohisfolks,Whathaveyouallbeendoing?Howareallthingsoutoforder?IamIcannottellwhatbehindhand.Onemaysee,ifamanbebutalittleatoside,thatyouhaveneitherwisdomnorprudencetoorderthings.[19]Andnow,insteadofseekingtospendtherestofhistimetoGod,hedoublethhisdiligenceafterthisworld.Alas!allmustnotbe lost; we must have provident care. And thus, quite forgetting thesorrowsofdeath,thepainsofhell,thepromisesandvowswhichhemadetoGod to be better; because judgmentwas not now speedily executed,thereforetheheartofthispoorcreatureisfullysetinhimtodoevil.

3.Thesethingsprovingineffectual,Godtakesholdofhisaxeagain,sendsdeathtoawife, toachild, tohiscattle, 'YouryoungmenhaveIslain, -and takenawayyourhorses' (Amos4:9,10). Iwillblasthim,crosshim,disappointhim,andcasthimdown,andwillsetmyselfagainsthiminallthatheputtethhishandunto.Atthisthepoorbarrenprofessorcriesoutagain,Lord, Ihavesinned;sparemeoncemore, Ibeseech thee.O takenot away the desire of mine eyes; spare my children, bless me in mylabours,andIwillmendandbebetter.No,saithGod,youliedtomelasttime,Iwilltrustyouinthisnolonger;andwithalhetumbleththewife,thechild, theestate intoagrave.And thenreturns tohisplace, till thisprofessormoreunfeignedlyacknowledgethhisoffence(Hosea5:14,15).

Atthisthepoorcreatureisafflictedanddistressed,rendshisclothes,andbeginstocallthebreakingofhispromiseandvowstomind;hemourns

andprays,andlikeAhab,awhilewalkssoftlyattheremembranceofthejustnessofthehandofGoduponhim.Andnowherenewshispromises:Lord, trymethisone timemore; takeoff thyhandandsee; theygo farthat never turn.Well,God sparethhimagain, sets downhisaxeagain.'Many times he did deliver them, but they provoked him with theircounsel,andwerebroughtlowfortheiriniquity'(Psa106:43).Nowtheyseem tobe thankful again, andare as if theywere resolved tobe godlyindeed.Now they read, theypray, they go tomeetings, and seem tobeserious a pretty while, but at last they forget. Their lusts prick them,suitable temptations present themselves; wherefore they turn to theirowncrookedwaysagain.'Whenheslewthem,thentheysoughthim,andtheyreturnedandinquiredearlyafterGod';'neverthelesstheydidflatterhim with their mouth, and they lied unto him with their tongue' (Psa78:34-36).

4.Yetagain,theLordwillnotleavethisprofessor,butwilltakeuphisaxeagain, and will put him under a more heart- searching ministry, aministry that shall searchhim, and turnhimover and over; aministrythat shall meet with him, as Elijah met with Ahab, in all his acts ofwickedness,andnowtheaxeislaidtotherootsofthetrees.Besides,thisministrydothnotonly search theheart,butpresenteth the sinnerwiththe golden rays of the glorious gospel; now is Christ Jesus s set forthevidently, now is grace displayed sweetly; now, now are the promisesbrokenlikeboxesofointment,totheperfumingofthewholeroom!But,alas!thereisyetnofruitonthisfig-tree.Whilehisheartissearching,hewrangles; while the glorious grace of the gospel is unveiling, thisprofessorwagsandiswanton,gathersupsomescrapsthereof;'TastesthegoodWordofGod,andthepowersoftheworldtocome';'drinkethintherain that cometh oft upon him' (Heb 6:3-8; Jude 4). But bringeth notforthfruitmeetforhimwhosegospelitis;'Takesnoheedtowalkinthelaw of the Lord God of Israel with all his heart' (2 Kings 10:31). Butcounteththatthegloryofthegospelconsistethintalkandshow,andthatourobedience thereto isamatterof speculation; thatgoodworks lie ingood words; and if they can finely talk, they think they bravely pleaseGod. They think the kingdom of God consisteth only in word, not inpower;andthusprovethineffectualthisfourthmeansalso.

5.Well,nowtheaxebegins tobeheavedhigher, fornowindeedGod isreadytosmitethesinner;yetbeforehewillstrikethestroke,hewilltryonewaymoreatthelast,andifthatmisseth,downgoesthefig-tree!Nowthis last way is to tug and strive with this professor by his Spirit.WhereforetheSpiritof theLordisnowcometohim;butnotalways tostrive withman (Gen 6:3). Yet a while he will strive with him, he willawaken,hewillconvince,hewillcalltoremembranceformersins,formerjudgments,thebreachofformervowsandpromises,themisspendingofformer days; he will also present persuasive arguments, encouragingpromises, dreadful judgments, the shortness of time to repent in; andthatthereishopeifhecome.Further,hewillshowhimthecertaintyofdeath,andofthejudgmenttocome;yea,hewillpullandstrivewiththissinner; but, behold, the mischief now lies here, here is tugging andstrivingonbothsides.TheSpiritconvinces,themanturnsadeafeartoGod;theSpiritsaith,Receivemyinstructionandlive,butthemanpullsawayhisshoulder;theSpiritshowshimwhitherheisgoing,butthemancloseth his eyes against it; the Spirit offereth violence, theman strivesandresists;theyhave'donedespiteuntotheSpiritofgrace'(Heb10:29).TheSpiritparliethasecondtime,andurgethreasonsofanewnature,butthesinneranswereth,No,Ihavelovedstrangers,andafterthemIwillgo(Amos4:6-12).AtthisGod'sfurycomesupintohisface:nowhecomesoutofhisholyplace,and is terrible;nowhesweareth inhiswraththeyshall never enter into his rest (Heb 3:11). I exercised towards you mypatience,yetyouhavenotturneduntome,saiththeLord.Ismoteyouinyourperson,inyourrelations, inyourestate,yetyouhavenotreturnedunto me, saith the Lord. 'In thy filthiness is lewdness, because I havepurgedthee,andthouwastnotpurged;thoushaltnotbepurgedfromthyfilthiness anymore, till I causemy fury to rest upon thee' (Eze 24:13).'Cutitdown,whydothitcumbertheground?'

Thesecondsign.Thatsuchaprofessorisalmost,ifnotquite,pastgrace,is,whenGodhathgivenhimover,orletshimalone,andsuffershimtodoanything, and thatwithout control, helpeth him not either in works ofholiness,orinstraitsanddifficulties.'Ephraimisjoinedtoidols;lethimalone' (Hosea 4:17). Woe be to them when I depart from them. I willlaugh at their calamities, and will mock when their fear cometh (Prov1:24-29).

Barren fig-tree, thou hast heretofore been digged about, and dunged;God's mattock hath heretofore been at thy roots; gospel-dung hathheretofore been applied to thee; thou hast heretofore been strovewith,convinced,awakened,madetotasteandsee,andcry,Otheblessedness!Thou hast heretofore been met with under the word; thy heart hathmelted, thyspirithathfallen, thysoulhathtrembled,andthouhast feltsomething of the power of the gospel. But thou hast sinned, thou hastprovoked the eyes of his glory, thy iniquity is found to be hateful, andnow perhaps God hath left thee, given thee up, and lets thee alone.Heretoforethouwasttender;thyconsciencestartledatthetemptationtowickedness, for thou wert taken off from 'the pollutions of the world,through the knowledge of the Lord and Saviour Jesus Christ' (2 Peter2:20-22).Butthatveryvomitthatoncethouwertturnedfrom,nowthoulappestup–with thedog in theproverb–again;and thatverymire thatonce thou seemedst tobewashed from, in that verymire thounowarttumbling afresh. But to particularize, there are three signs of a man'sbeinggivenoverofGod.

1.Whenheisletaloneinsinning,whenthereinsofhislustsareloosed,andhegivenuptothem.'AndevenastheydidnotliketoretainGodintheirknowledge,God gave themover to a reprobatemind, to do thosethings which are not convenient: being filled with all unrighteousness'(Rom 1:28,29). Seest thou aman that heretoforehad the knowledge ofGod,andthathadsomeaweofMajestyuponhim:Isay,seestthousuchanone sportinghimself inhisowndeceivings, turning thegraceofourGodinto lasciviousness,andwalkingafterhisownungodly lusts?(Rom1:30-31). His 'judgment now of a long time lingereth not, and hisdamnation slumbereth not' (2 Peter 2:13). Dost thou hear, barrenprofessor?Itisastonishingtoseehowthosethatonceseemed'sonsofthemorning,'andweremakingpreparationsforeternallife,nowatlast,forthe rottenness of their hearts, by the just judgment of God, to bepermitted, being past feeling, to give 'themselves over untolasciviousness,toworkalluncleannesswithgreediness'(Eph4:18,19).Agreatnumberofsuchwereinthefirstgospel-days;againstwhomPeter,and Jude, and John, pronounce the heavy judgment ofGod. Peter andJudecouplethemwiththefallenangels,andJohnforbidsthatprayerbe

madeforthem,becausethatishappeneduntothemthathathhappenedto the fallenangels that fell,who, for forsaking their first state, and forleaving 'their own habitation,' are 'reserved in everlasting chains underdarkness,untothe judgmentof thegreatday'(Jude5,6;2Peter2:3-8).Barren fig-tree, dost thou hear? (1.) These are beyond all mercy! (2.)These are beyond all promises! (3.) These are beyond all hopes ofrepentance! (4.) These have no intercessor, nor any more share in asacrificeforsin!(5.)Forthesethereremainsnothingbutafearfullookingfor of judgment! (6.) Wherefore these are the true fugitives andvagabonds,thatbeingleftofGod,ofChrist,ofgrace,andofthepromise,andbeingbeyondallhope,wanderandstraggle toand fro, evenas thedevil, their associate, until their time shall come to die, or until theydescendinbattleandperish!

2. Wherefore they are let alone in hearing. If these at any time comeunder the word, there is for them no God, no savour of the means ofgrace,nostirringsofheart,nopity for themselves,no love to theirownsalvation.Letthemlookonthishandorthat,theretheyseesucheffectsofthewordinothersasproducethsignsofrepentance,andlovetoGodandhisChrist.Thesemenonlyhavetheirbacksboweddownalway(Rom11:10).Thesemenonlyhavethespiritofslumber,eyesthattheyshouldnotsee,andearsthattheyshouldnothear,tothisveryday.WhereforeastheygototheplaceoftheHoly,sotheycomefromtheplaceoftheHoly,andsoonareforgottenintheplaceswheretheysodid(Eccl8:10).Onlytheyreapthisdamage,'Theytreasureupwrathagainstthedayofwrath,andrevelationoftherighteousjudgmentofGod'(Rom2:3-5).Looktoit,barrenprofessor!

3.Ifhebevisitedafterthecommonwayofmankind,eitherwithsickness,distress,oranymindofcalamity,stillnoGodappeareth,nosanctifyinghandofGod,no specialmercy ismixedwith the affliction.Buthe fallssick, and grows well, like the beast; or is under distress, as Saul, whowhen he was engaged by the Philistines was forsaken and left of God,'AndthePhilistinesgatheredthemselvestogether,andcameandpitchedin Shunem, and Saul gathered all Israel together, and they pitched inGilboa.AndwhenSaulsawthehostofthePhilistineshewasafraid,andhisheartgreatlytrembled.AndwhenSaulinquiredoftheLord,theLord

answeredhimnot,neitherbydreams,norbyUrim,norbyprophets' (1Sam28:4-6).TheLordansweredhimnomore; hehaddonewithhim,casthimoff,andrejectedhim,andlefthimtostandandfallwithhissins,byhimself.Butofthismoreintheconclusion:thereforeIhereforbear.

4.Thesemenmaygowhithertheywill,dowhattheywill;theymayrangefromopiniontoopinion,fromnotiontonotion,fromsecttosect,butaresteadfastnowhere;theyarelefttotheirownuncertainties,theyhavenotgrace to establish their hearts; and though some of them have boastedthemselvesofthisliberty,yetJudecallsthem'wanderingstars,towhomisreservedtheblacknessofdarknessforever'(Jude13).Theyareleft,asItold you before, to be fugitives and vagabonds in the earth, to wandereverywhere,buttoabidenowhere,until theyshalldescendtotheirownplace,withCainandJudas,menof thesamefatewiththemselves(Acts1:25).

Athirdsignthatsuchaprofessorisquitepastgraceis,whenhisheartisgrown so hard, so stony, and impenetrable, that nothing will pierce it.Barren fig-tree,dost thou consider? a hard and impenitent heart is thecurseofGod!Aheartthatcannotrepent,isinsteadofallplaguesatonce;andhenceitisthatGodsaidofPharaoh,whenhespakeofdeliveringhimupinthegreatnessofhisanger,'Iwillatthistime,'saithhe,'sendallmyplaguesuponthineheart'(Exo9:14).

To some men that have grievously sinned under a profession of thegospel, God giveth this token of his displeasure; they are denied thepower of repentance, their heart is bound, they cannot repent; it isimpossible that they should ever repent, should they live a thousandyears. It is impossible for those fall-aways to be renewed again untorepentance,'seeingtheycrucifytothemselvestheSonofGodafresh,andput him to an open shame' (Heb 6:4-6). Now, to have the heart sohardened,sojudiciallyhardened,thisisasabarputinbytheLordGodagainst the salvation of this sinner. This was the burden of Spira'scomplaint,'Icannotdoit!O!howIcannotdoit!'[20]

Thismanseeswhathehathdone,whatshouldhelphim,andwhatwillbecomeofhim;yethecannotrepent;hepulledawayhisshoulderbefore,

hestoppedhisearsbefore,he shutuphis eyesbefore, and in thatveryposture God left him, and so he stands to this very day. I have had afancy,thatLot'swife,whenshewasturnedintoapillarofsalt,stoodyetlookingoverher shoulder, or elsewithher face towardsSodom; as thejudgmentcaughther,soitboundher,andleftheramonumentofGod'sangertoaftergenerations(Gen19:26).

Wereadofsomethataresearedwithahotiron,andthatarepastfeeling;for so seared persons in seared parts are. Their conscience is seared (1Tim4:2).Theconscienceisthethingthatmustbetouchedwithfeeling,fear,andremorse,ifeveranygoodbedonewiththesinner.Howthencananygoodbedonetothosewhoseconscienceisworsethanthat?that is,fastasleepinsin(Eph4:19).Forthatconsciencethatisfastasleep,mayyetbeeffectuallyawakenedandsaved;butthatconsciencethatisseared,dried,asitwere,intoacinder,canneverhavesense,feeling,ortheleastregret in this world. Barren fig-tree, hearken, judicial hardening isdreadful! There is a difference betwixt that hardness of heart that isincident to all men, and that which comes upon some as a signal orspecialjudgmentofGod.Andalthoughallkindsofhardnessofheart,insome sense may be called a judgment, yet to be hardened with thissecondkind, is a judgmentpeculiar only to them that perish; hardnessthatissentasapunishmentfortheabuseoflightreceived,forarewardof apostacy. This judicial hardness is discovered from that which isincidenttoallmen,intheseparticulars:–

1.Itisahardnessthatcomesaftersomegreatlightreceived,becauseofsomegreat sin committedagainst that light, and thegrace that gave it.SuchhardnessasPharaohhad,after theLordhadwroughtwondrouslybefore him; such hardness as the Gentiles had, a hardness whichdarkenedtheheart,ahardnesswhichmadetheirmindsreprobate.ThishardnessisalsothesamewiththattheHebrewsarecautionedtobewareof,ahardnessthatiscausedbyunbelief,andadepartingfromthelivingGod;ahardnesscompletedthroughthedeceitfulnessofsin(Heb3:7,&c).Suchasthatintheprovocation,ofwhomGodsware,thattheyshouldnotenterintohisrest.Itwasthiskindofhardnessalso,thatbothCain,andIshmael,andEsau,werehardenedwith,after theyhadcommitted theirgreattransgressions.

2.Itisthegreatestkindofhardness;andhencetheyaresaidtobeharderthanarock,orthananadamant,thatis,harderthanflint;sohard,thatnothingcanenter(Jer5:3;Zech7:12).

3.Itisahardnessgiveninmuchanger,andthattobindthesoulupinanimpossibilityofrepentance.

4.Itisahardness,therefore,whichisincurable,ofwhichamanmustdieandbedamned.Barrenprofessor,hearkentothis.

Afourthsignthatsuchaprofessorisquitepastgrace,is,whenhefortifieshishardheartagainstthetenorofGod'sword(Job9:4,&c.)Thisiscalledhardening themselves against God, and turning of the Spirit againstthem.Asthus,whenafteraprofessionoffaithintheLordJesus,andofthe doctrine that is according to godliness, they shall emboldenthemselves in courses of sin, by promising themselves that they shallhave life and salvation notwithstanding. Barren professor, hearken tothis! Thisman is called, 'a root that beareth gall andwormwood,' or apoisonfulherb,suchanoneasisabominatedofGod,yea,theabhorredofhis soul. For this man saith, 'I shall have peace, though I walk in theimagination' or stubbornness 'of mine heart, to add drunkenness tothirst'; anopinion flat against thewholeWord ofGod, yea, against theverynatureofGodhimself(Deut29:18,19).Whereforeheadds,'ThentheangeroftheLord,andhisjealousy,shallsmokeagainstthatman,andallthecursesthatarewritteninGod'sbookshalllieuponhim,andtheLordshallblotouthisnamefromunderheaven'(Deut19:20).

Yea,thatmanshallnotfailtobeeffectuallydestroyed,saiththetext:'TheLord shall separate that man unto evil, out of all the tribes of Israel,accordingtoallthecursesofthecovenant'(Deut19:21).Heshallseparatehimuntoevil;he shall give himup, he shall leavehim to his heart; heshallseparatehimtothatorthosethatwillassuredlybetoohardforhim.

NowthisjudgmentismucheffectedwhenGodhathgivenamanupuntoSatan, and hath given Satan leave, without fail, to complete hisdestruction. I say, when God hath given Satan leave effectually to

complete his destruction; for all that are delivered up unto Satan havenot, nordonot come to this end.But that is themanwhomGod shallseparate to evil, and shall leave in the hands of Satan, to complete,withoutfail,hisdestruction.

ThusheservedAhab,amanthatsoldhimselftoworkwickednessinthesightoftheLord. 'AndtheLordsaid,WhoshallpersuadeAhab,thathemaygoupandfallatRamoth-Gilead?Andonesaidonthismanner,andanother said on thatmanner. And there came forth a spirit, and stoodbefore theLord, and said, Iwill persuadehim.And theLord saiduntohim,Wherewith?Andhesaid,Iwillgoforth,andbealyingspiritinthemouth of all his prophets. And he said, Thou shalt persuade him, andprevail also; go forth, and do so' (1Kings 21:25, 22:20-22). Thou shaltpersuadehim,andprevail;dothywill,Ileavehiminthyhand,goforth,anddoso.

Wherefore, in these judgments theLorddothmuchconcernhimself forthemanagementthereof,becauseoftheprovocationwherewiththeyhaveprovoked him. This is themanwhose ruin contriveth, and bringeth topassbyhisowncontrivance:'Ialsowillchoosetheirdelusions'forthem;'Iwillbringtheirfearsuponthem'(Isa66:4).Iwillchoosetheirdevices,or the wickednesses that their hearts are contriving of. I, even I, willcause them tobeacceptedof, anddelightful to them.Butwhoare theythatmustthusbefeared?Why,thoseamongprofessorsthathavechosentheir own ways, those whose soul delighteth in their abominations.Becausetheyreceivednottheloveofthetruth,thattheymightbesaved:for this cause God shall send them strong delusions, that they shouldbelievea lie,thattheyallmightbedamned,whobelievednotthetruth,buthadpleasureinunrighteousness.

'Godshallsendthem.'Itisagreatword!Yea,Godshallsendthemstrongdelusions;delusionsthatshalldo:thatshallmakethembelievealie.Whyso?'Thattheyallmightbedamned,'everyoneofthem,'whobelievednotthetruth,buthadpleasureinunrighteousness'(2Thess2:10-12).

ThereisnothingmoreprovokingtotheLord,thanforamantopromisewhenGod threateneth; for aman to delight of conceit that he shall be

safe, and yet to be more wicked than in former days, this man's soulabhorreththetruthofGod;nomarvel,therefore,ifGod'ssoulabhorrethhim; he hath invented a way contrary to God, to bring about his ownsalvation;nomarvel, therefore, ifGod invent away tobring about thisman'sdamnation:andseeingthattheserebelsareatthispoint,weshallhavepeace;Godwillseewhosewordwillstand,hisortheirs.

Afifthsignofamanbeingpastgraceis,whenheshallatthisscoff,andinwardlygrinandfretagainsttheLord,secretlypurposingtocontinuehiscourse,andputalltotheventure,despisingthemessengersoftheLord.'He thatdespisedMoses' law,diedwithoutmercy; -ofhowmuchsorerpunishment, supposeye, shallhebe thoughtworthy,whohath troddenunder foot the Son ofGod?'&c. (Heb 10:28).Wherefore, against thesedespisersGodhathsethimself, and foretold that they shallnotbelieve,but perish: 'Behold, yedespisers, andwonder, andperish: for Iwork aworkinyourdays,aworkwhichyeshallinnowisebelieve,thoughamandeclareituntoyou'(Acts13:41).

Afterthatthoushaltcutitdown.

Thusfarwehavetreatedofthebarrenfig-tree,orfruitlessprofessor,withsomesignstoknowhimby;wheretoisaddedalsosomesignsofonewhoneitherwillnorcan,byanymeans,be fruitful,but theymustmiserablyperish.Now,beingcometothetimeofexecution,Ishallspeakawordtothatalso;'Afterthatthoushaltcutitdown.'

PROPOSITIONSECOND

hedeathorcuttingdownofsuchmenwillbedreadful.

Christ,atlast,turnsthebarrenfig-treeovertothejusticeofGod,shakeshishandsofhim,andgiveshimup to the fire forhisunprofitableness.'Afterthatthoushaltcutitdown.'

Twothingsareheretobeconsidered:

First. The executioner; thou, the great, the dreadful, the eternal God.These words, therefore, as I have already said, signify that Christ theMediator, through whom alone salvation comes, and by whom aloneexecutionhathbeendeferred,nowgivethupthesoul, forbearstospeakonesyllablemoreforhim,ortodotheleastactofgracefurther,totryforhis recovery; but delivereth himup to that fearful dispensation, 'to fallintothehandsofthelivingGod'(Heb10:31).

Second. The second to be considered is, The instrument by which thisexecution is done, and that is death, compared here to an axe; andforasmuchasthetreeisnotfelledatoneblow,thereforethestrokesareherecontinued, tillall theblowsbestruckat it thatarerequisite for itsfelling:fornowcuttingtime,andcuttingwork,iscome;cuttingmustbehisportiontillhebecutdown.'Afterthatthoushaltcutitdown.'Death,Isay, is theaxe,whichGodoftenuseth, therewith to take thebarren fig-treeoutofthevineyard,outofaprofession,andalsooutoftheworldatonce.Butthisaxeisnownewground,itcomethwell-edgedtotherootsofthis barren fig-tree. It hath been whetted by sin, by the law, and by aformal profession, and thereforemust, andwillmake deep gashes, notonly in the natural life, but in the heart and conscience also of thisprofessor:'Thewagesofsinisdeath,''thestingofdeathissin'(Rom6:23;1Cor15:56).Whereforedeathcomesnottothismanashedothtosaints,muzzled,orwithouthis sting,butwithopenmouth, inallhis strength;yea,hesendshisfirst-born,whichisguilt,todevourhisstrength,andtobringhimtothekingofterrors(Job18:13,14).

Buttogiveyou,inafewparticulars,themannerofthisman'sdying.

1.Nowhehathhisfruitlessfruitsbeleaguerhimroundhisbed,togetherwithallthebandsandlegionsofhisotherwickedness.'Hisowniniquitiesshalltakethewickedhimself,andheshallbeholdenwiththecordsofhissins'(Prov5:22).

2. Now some terrible discovery of God is made out unto him, to the

perplexing and terrifying of his guilty conscience. 'God shall cast uponhim, and not spare'; and he shall be 'afraid of thatwhich is high' (Job27:22;Eccl12:5).

3.Thedarkentryheistogothroughwillbeasoreamazementtohim;for'fearsshallbeintheway'(Eccl12:5).Yea,terrorswilltakeholdonhim,whenheshallseetheyawningjawsofdeathtogapeuponhim,andthedoorsoftheshadowofdeathopentogivehimpassageoutoftheworld.Now,whowillmeetmeinthisdarkentry?howshallIpassthroughthisdarkentryintoanotherworld?

4.Forbyreasonofguilt,andashakingconscience,his lifewillhang incontinual doubt before him, and he shall be afraid day and night, andshallhavenoassuranceofhislife(Deut28:66,67).

5.Nowalsowantwillcomeupagainsthim;hewillcomeuplikeanarmedman.Thisisaterriblearmytohimthatisgracelessinheart,andfruitlessinlife.ThisWANTwillcontinuallycryinthineears,Hereisanewbirthwanting, a new heart, and a new spirit wanting; here is faith wanting;hereisloveandrepentancewanting;hereisthefearofGodwanting,andagoodconversationwanting:'Thouartweighedinthebalances,andartfoundwanting'(Dan5:27).

6.Togetherwith thesestandethby thecompanionsofdeath,deathandhell,deathandevils,deathandendlesstormentintheeverlastingflamesofdevouringfire. 'WhenGodcomethupunto thepeoplehewill invadethemwithhistroops'(Hab3:16).

Buthowwillthismandie?Canhisheartnowendure,orcanhishandsbestrong?(Eze22:14).

(1.) God, and Christ, and pity, have left him. Sin against light, againstmercy,and the long-sufferingofGod, iscomeupagainsthim;hishopeand confidence now lie a-dying by him, and his conscience totters andshakescontinuallywithinhim!

(2.) Death is at his work, cutting of him down, hewing both bark and

heart,bothbodyandsoulasunder.Themangroans,butdeathhearshimnot; he looks ghastly, carefully, dejectedly; he sighs, he sweats, hetrembles,butdeathmattersnothing.

(3.)Fearful cogitationshaunthim,misgivings,direful apprehensionsofGod,terrifyhim.Nowhehathtimetothinkwhatthelossofheavenwillbe,andwhatthetormentsofhellwillbe:nowhelooksnowaybutheisfrighted.

(4.)Nowwouldhelive,butmaynot;hewouldlive,thoughitwerebutthelifeofabed-ridman,buthemustnot.Hethatcutshimdownswayshimasthefellerofwoodswaysthetotteringtree;nowthisway,thenthat,atlastarootbreaks,aheart-string,aneye-string,sweepsasunder.

(5.)Andnow,couldthesoulbeannihilated,orbroughttonothing,howhappywould it count itself,but it sees thatmaynotbe.Wherefore it isputtoawonderfulstrait;stayinthebodyitmaynot,gooutofthebodyitdaresnot.Lifeisgoing,thebloodsettlesintheflesh,andthelungsbeingnomore able to draw breath through the nostrils, at last out goes theweary trembling soul, which is immediately seized by devils, who laylurking in everyhole in the chamber for that verypurpose.His friendstakecareofthebody,wrapitupinthesheetorcoffin,butthesoulisoutoftheirthoughtandreach,goingdowntothechambersofdeath.

Ihadthoughttohaveenlarged,butI forbear.God,whoteachesmantoprofit,blessthisbriefandplaindiscoursetothysoul,whoyetstandestaprofessorinthelandoftheliving,amongthetreesofhisgarden.Amen.

ENDNOTES

[1]GeneralDoctrineofToleration,8vo,1781.

[2] This awful destruction of Jerusalem by the Romans is narrated byJosephus inhis sixthbookof the JewishWars, in language thatmakes

nature shudder. Multitudes had assembled to celebrate the passoverwhen the invading army beleaguered the city; a frightful famine soonfilled it with desolation: this, with fire and sword,miserably destroyedonemillion,threehundredandthirty-seventhousand,fourhundredandninetyJews,whiletheChristiansfledbeforethesiege,andescapedtothemountains.Wellmightthesunvailhisfaceatthatatrociousdeed,whichwassoquicklyfollowedbysuchawfulpunishment.–Ed.

[3]Reader,donotimaginethatthiswaspeculiartoBunyan'sdays;looknot upon your neighbours to find an example, but search your ownheart–'Lord, is it I?'andstriveandpraythatyoumaybring forthmorefruit.–Ed.

[4] Themode of admitting amember to church-fellowship, among theBaptists,wasandnowisbyintroducingthetremblingconverttoaprivatemeetingofthewholechurch,thattheymayhearwhytheunionissought,how the soul became alarmed, and fled for refuge to Christ, with thegrounds of hope; inquiries having been previouslymade into Christiancharacterandgodliness.If,withalltheseprecautions,abarrenprofessorgainsadmittance, thepunishment isnotuponthegarden,butuponthebarrentree.–Ed.

[5] 'Humour,' the temper or disposition of mind. Not out of love tohumility,butthese creeping thingspretend tobehumble, to gain somesinisterend.–Ed.

[6] However strange it may appear, it is true that the Ranters, inBunyan'stime,used thesearguments, and those sographicallyput intothemouthofBye-ends, in thePilgrim, to justify theirnonconformity toChrist. The tom- fooleries and extravagancies of dress introduced byCharles II, are here justly and contemptuously described. The ladies'head-dresses, called 'frizzled fore-tops,' became so extravagant, that abarberusedhighstepstoenablehimtodressalady'shead!–Ed.

[7] Aword not to be found in our dictionaries, being local and almostobsolete.Itmeansadivision,end,orborderofatownorvillage.–Ed.

[8]SeethecharacterofTalkative,inthePilgrim'sProgress.'Hishouseisas emptyof religionas thewhite of an egg is of savour.There is inhishouseneitherprayer,norsignofrepentanceforsin.Heistheverystain,reproach,andshameofreligion.Thussaythecommonpeoplethatknowhim,Asaintabroadandadevilathome.'–Ed.

[9] How great is the mercy that those horrid barbarities, perpetrateduponpeacefulChristians,arenowonlyheardofinthosedistancepartsofSatan's empire, China and Madagascar! Has the enmity of the humanheartbynaturechanged?No;butthenumberofChristianshassovastlyincreased with a civilizing influence, as to change the face of society.Whataparadisewill thisearthbecomewhenChristshallreignineveryheart!–Ed.

[10] In the midst of these faithful admonitions, we venture to remarkthat,accordingtoLightfoot,sovaluablewasthefig-treethatitwasneverdestroyeduntilmeanswerecarefullyusedtorestoreitsfruitfulness,andthat the use of these means occupied a period of three years. ThisillustratesthewisdomofourLordinselectingthefig-treeastheprincipalobjectpresentedtoviewinhisparable.Itisamostvaluabletree–capableofbearingmuchfruit;still,aftereverytrial,ifitremainsbarren,itmustbecutdownasacumber-ground,andsenttothefire.–Ed.

[11]A'hit,'insomepartsofthecountry,isusedtoexpressagoodcrop.A'hittingseason'meansafruitfulseason.–Ed.

[12] This mode of infusing new vigour into plants and trees is thus

described in theGemara–'They laydung in their gardens, to soften theearth. They dig about the roots of their trees, and sprinkle ashes, andpluckupsuckers,andmakeasmokebeneathtokillvermin.'–Ed.

[13]Among thesuperstitionsof theancients,Michaelis states thatboththeGreeksandAsiaticshadasuperstitionthatatreemightberenderedfruitfulbystrikingit,attheintercessionofafriend,threetimeswiththebackofanaxe.–Ed.

[14]Howeverpainfullyunpleasantthesetermsmayappeartoeyesorearspolite, it is a homely but just representation, and calculated tomake alastingimpressiononeveryreader.Afflictions,trials,crosses,areusedasa means of creating or reviving spiritual life, as manure is applied tovegetation.–Ed.

[15] Mahomet professed descent from Ishmael, and that he came torevivethereligionwhichGodhadrevealedtoAbraham,whotaughtittoIshmael.MahometanismisthereligionoftheoutcastofGod.–Ed.

[16]Bunyanhadbeenhauntedwiththetemptation'tosellandpartwithChrist,'and, under a fear that he had fallenunder that temptation, thecaseofEsaumadeadreadful impressionuponhissoul;extremehorrorandanguishseizeduponhisspirit; 'hewas likeamanbereftof lifeandbound over to eternal punishment,' for two years. At length, after anawful storm, he found peace in the promise, 'his blood cleanseth fromALLsins,'andaproofthathehadnotsoldChrist.–SeeGraceAbounding,No.139-160.

[17]Howsolemna thought!Whatanappeal toperpetualwatchfulness.Why have I not made shipwreck of faith? Most emphatically may wereply,BecauseGodhassustainedmysoul.–Ed.

[18]Bunyan's tongueandpenarehere firedbyhisvivid imaginationofeternalrealities.Withsuchburningwords,weneednomessenger fromtheinvisibleworldtoalarmtheconsciencesofsinners.Whatangelcouldarousemorepowerfully,alarmingly,convincingly, thepoorsinner, thanthewholeofthischainofreasoning.–Ed.

[19]Thispicture isdrawnbyamasterhand: themaster is laidby foraseason;or,asBunyanquaintlyexpressesit,'alittleatoside':whenraisedfrom affliction earthly affairs absorb his attention, and he forgets hisgoodresolves.Accordingtotheoldrhyme:–

'Thedevilwassick,thedevilasaintwouldbeThedeviltowell,thedevilasaintwashe.'–Ed.

[20]This isreferredto inthePilgrim,at theInterpreter'shouse,bytherepresentationof aman in an iron cage,who says, 'I cannot get out,Onow I cannot!' The awful account of Spira's despairmust havemade astrongimpressionuponBunyan'smind.Itcommenceswithapoem.

'Hereseeasoulthat'salldespair;amanAllhell;aspiritallwounds;whocanAwoundedspiritbear?Reader,would'stsee,whatmayyouneverfeelDespair,racks,torments,whipsofburningsteel!Behold,theman'sthefurnace,inwhoseheartSinhathcreatedhell;OineachpartWhatflamesappear:Histhoughtsallstings;words,swords;Brimstonehisbreath;Hiseyesflames;wishescurses,lifeadeath;Athousanddeathsliveinhim,henotdead;A breathing corpse in living, scalding lead.' –Fearful Estate of FrancisSpira.–Ed.

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